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by  THE  AMERiCAW-SwiDENBOiiGK  PRINTING  AND 
PUBLISHING  SOCIETY,  of  the  City  of  New  York,  in 
corporated  A.  D.  1850,  for  the  Printing,  Publishing 
and  Circulating  of  the  Theological  Works  of  Emariuel 
Swedenborg,  for  Charitable  arid  Missionary  purposes. 


L  I  B  il  A  it  Y 

TNIVKKBITY   OF 

CALIFORNIA. 


THE 

FOUR  LEADING  DOCTRINES 

OP 

THE  NEW  CHUKCH. 


L I  B  R  A  It  Y 

UNIVERSITY   OF 

CALIFORNIA. 


THE 


FOUR    LEADING   DOCTRINES 


OP 


THE  NEW  CHURCH, 


SIGNIFIED  BY  THE  NEW  JERUSALEM  IN  THE  REVELATION: 


BKlNtt  THOSJS   CONCERNING 


1HE  LORD ;  THE  SACRED  SCRIPTURE ;  FAITH  ;  AND  LIFE. 


BY   EMANUEL   SWEDENBOEG, 

ii 

Servant  of  the  Lord  Jesus  Christ. 


LIBRAE  Y 

UNIVERSITY   OF 

\  CALIFORNIA. 

NEW  YORK: 
AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY 

1873. 


Published  by  THE  AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 
SOCIETY,  organized  for  the  purpose  of  Stereotyping,  Printing,  and 
Publishing  Uniform  Editions  of  the  Theological  Writings  of  EMANUEL 
SWEDENBORG,  and  incorporated  in  the  State  of  New  York,  A  D.  1850. 


CONTENTS. 


THE  DOCTRINE  OF  THE  NEW  JERUSALEM  CONCERNING  THE 

LORD. 

THE  WHOLE  SACRED  SCRIPTURE  TREATS  OF  THE   LORD,  AND  THE  LORD  is 

THE  WORD 1         13 

BY  THE  LORD'S  FULFILLING  ALL  THE  CONTENTS  OF  THE  LAW,  is  MEANT, 

THAT   HE  FULFILLED   ALL   THE    CONTENTS  OF   THE    WORD 8  26 

I.  By  the  Law,  in  a  strict  sense,  are  meant  the  Ten  Command 
ments  of  the  Decalogue ibid. 

IL  By  the   Law,  in   a  more   extensive  sense,  are  meant  all 

things  that  are  written  in  the  five  books  of  Moses 9     ibid 

III.  By  the  Law,  in  the  most  extensive  sense,  are  meant  all 

things  that  are  contained  in  the  Word 10         27 

THE  LORD   CAME   INTO  THE  WORLD   TO   SUBJUGATE  THE   HELLS,  AND  TO 
GLORIFY  HIS  HUMAN  J  AND  THE  PASSION  OF  THE  CROSS  WAS  THE  LAST 

COMBAT,    BY   WHICH    HE    FULLY    CONQUERED    THE     HELLS,    AND     FULLY 

GLORIFIED  HIS  HUMAN 12        29 

THE  LORD,  BY  THE  PASSION  OF  THE  CROSS,  DID  NOT  TAKE  AWAY  SINS,  BUT 

BORE  THEM. 15         34 

THE  IMPUTATION  OF  THE  LORD'S  MERIT  PROPERLY  MEANS  NOTHING  ELSE 

THAN  THE  REMISSION  OF  SlNS  AFTER  REPENTANCE 18        89 

THE  LORD,  AS  TO  HIS  DIVINE  HUMAN,  is  CALLED  THE  SON  OF  GOD  ;  AND, 

AS   TO   THE  WORD,   THE   SON    OF   MAN 19  41 

I.  The  Lord  is  called  the  Son  of  Man  when  the  Passion  is 
treated  of 24         45 

II.  The   Lord  is   called  the  Son  of  Man  when   Judgment  is 
treated  of 25     ibid, 

IIL  The  Lord  is  called  the  Son  of  Man  where  his  Coming  is 

treated  of 26         46 

IV.  The  Lord  is  called  the  Son  of  Man  where  Redemption,  Salva 
tion,  Reformation,  and  Regeneration  are  treated  of 27         47 

Because  the  Son  of  Man  signifies  the  Lord  as  to  the 

Word,  the  same  title  was  also  given  to  the  Prophets. .   28         48 
IHE  LORD  MADE  HIS  HUMAN   DIVINE  FROM  THE   DIVINE  WHICH  WAS  IN 

HlM,  AND   THUS    BECAME   ONE    WITH   THE   FATHER. 29  49 

I.  The  Lord  from  Eternity  is  Jehovah 30     ibid. 

II.  The  Lord  from  Eternity,  or  Jehovah,  assumed  the  Human  to 

save  Mankind ...  81         60 


6  CONTENTS. 

No.        Ptf*, 

III.  The  Lord  made  his  Human  Divine  from  the  Divine  in  Him 
self 32         51 

IV.  The  Lord  made  his  Human  Divine  by  Temptations  admitted 
therein,  and  by  continual  Victories  in  those  conflicts 33         54 

V  The  full  Union  of  the  Divine  and  Human  in  the  Lord,  was 
effected  by  the  Passion  of  the  Cross,  which  was  his  last 

Temptation 34         55 

VI.  The  Lord  put  off,  by  successive  steps,  the  Human  from  the 
Mother,  and  put  on  a  Human  from  the  Divine  in  Himself, 

which  is  the  Divine-Human  and  the  Son  of  God 35         57 

VII.  Thus  God  became  Man,  as  in  first  Principles  so  also  in  Ulti- 

mates 36         60 

THE  LORD  is  THE  VERY  GOD,  FROM  WHOM  THE  WORD  is,  AND  OF 

WHOM    IT  TREATS ." 37  61 

The  Lord  existed  before  his  coming  into  the  World 62 

I.  The  Lord  is  called  Jehovah 38  ibid. 

II.  The  Lord  is  called  the  God  of  Israel,  and  the  God  of  Jacob  39  64 

III.  The  Lord  is  called  the  Holy  One  of  Israel 40  65 

IV.  The  Lord  is  called  Lord  and  God 41  66 

V.  The  Lord  is  called  a  King,  and  the  Anointed 42  ibid. 

VI.  The  Lord  is  called  David 43  67 

GOD  is  ONE,  AND   THE  LORD  is  THAT  GOD 45  68 

I.  God  is  One ibid. 

II.  The  Lord  is  that  God 69 

THE  HOLY  SPIRIT  is  THE  DIVINE  PROCEEDING  FROM  THE  LORD,  AND  THIS 

la  THE  LORD  HIMSELF 46  70 

I.  By  the  term  "  Spirit"  is  meant  the  Life  of  Man 47  71 

II.  Since  the  Life  of  Man  varies  according  to  his  State,  there 
fore  by  the  term  "Spirit"  is  also  signified  the  peculiar  Affec 
tion  of  his  Life 48  72 

III.  By  the  term  "  Spirit"  is  also  signified  the  Life  of  the  Regen 
erate,  which  is  called  Spiritual  Life 49  73 

By  the  Spirit  is  also  signified  Spiritual  Life  communi 
cated  to  those  who  are  in  humiliation 74 

IV.  Where  the  term  "Spirit"  is  mentioned  in  reference  to  the 
Lord,  it  signifies  his  Divine  Life,   consequently  the  Lord 
Himself 50     ibid. 

The  term  "Spirit"  is  used  to  denote  Jehovah  Himself,  or 

the  Lord ibid. 

V.  By  the  term  "Spirit,"  when  mentioned  in  reference  to  the 
Lord,  is  signified  specifically  the  Life  of  His  Wisdom,  which 

is  the  Divine  Truth 51         75 

VI.  Jehovah  Himself,  that  is,  the  Lord,  spake  the  Word  by  the 

Prophets 52        77 

TFE  DOCTRINE  OF  THE  ATHANASIAN  CREED  AGRKES  WITH  THE  TRUTH, 
PROVIDED  THE  TRINITY  OK  PERSONS  OF  WHICH  IT  SPEAKS,  BE  UNDER 
STOOD  TO  MEAN  A  TRINITY  OF  PERSON',  AND  THAT  THIS  TRINITY  is 

IN  THE  LORD 55         79 

BY  THE  NEW  JERUSALEM,  MENTIONED   IN   THE    REVELATION,  is  MEANT  A 

NEW  CHURCH..  62        8C 


CONTENTS.  7 

DOCTRINE  OF  THE  SACRED  SCRIPTURE. 

No.        Pa^e. 

L  THE  SACRED  SCRIPTURE,  OR  THE  WORD,  is  THE  DIVINE  TRUTH  ITSELF.  ...     1  99 
II.  IN    THE    WORD    THERE    is    A    SPIRITUAL    SENSE,     HERETOFORE     UN 
KNOWN 101 

I.  What  the  Spiritual  Sense  is 5  ibid. 

II.  That  the  Spiritual  Sense  is  in  all  and  every  part  of  the  Word     9  103 

III.  That  it  is  owing  to  the  Spiritual  Sense  that  the  Word  is 
divinely  inspired,  and  holy  in  every  syllable 18  113 

IV.  That  the  Spiritual  Sense  of  the  Word  has  heretofore  remain 
ed  unknown   20  115 

V.  That  hereafter  the  Spiritual  Sense  of  the  Word  will  be  made 
known  unto  none  but  those  who  are  principled  in  genuine 

truths  from  the  Lord 26       119 

III   THE   LITERAL  SENSE  OF    THE  WORD  is  THE  BASIS,  THE   CONTINENT, 

AND  THE  FIRMAMENT,  OF  ITS  SPIRITUAL  AND  CELESTIAL  SENSES 27       120 

IV.  IN  THE  LITERAL  SENSE  OF  THE  WORD,  DIVINE  TRUTH  is  IN  ITS  FUL 
NESS,  IN  ITS  SANCTITY,  AND  IN  ITS  POWER 37       124 

I.  That  the  Truths  of  the  Literal  Sense  of  the  Word  are  meant 
by  the  Precious  Stones,  of  which  the  Foundations  of  the  New 
Jerusalem  were  built,  as  mentioned  in  the  Apocalypse,  chap, 
xxi.  17—21 43  127 

II.  That  the  Truths  and  Goods  of  the  Literal  Sense  of  the  Word, 

are  meant  by  the  Urim  and  Thummim 44       128 

III.  That  the  Truths  of  the  Literal  Sense  of  the  Word  are  meant 
by  the  Precious  Stones  in  the  Garden  of  Eden,  wherein  the 
King  of  Tyre  is  said  to  have  been 45  129 

IV.  That  the  Literal  Sense  of  the  Word  is  signified  by  the  Cur 
tains  and  Vails  of  the  Tabernacle 46  ibid. 

V.  That  the  Externals  of  the  Word,  or  the  things  appertaining 
to  the  Literal  Sense,  were  represented  by  the  Externals  of 

the  Temple  at  Jerusalem 47       130 

VI.  That  the  Word  in  its  glory,  was  represented  in  the  Person 

of  the  Lord  at  his  Transfiguration 48      ibid. 

V.  THE   DOCTRINE   OF    THE    CHURCH    OUGHT   TO    BE    DRAWN   FROM    THE 

LITERAL  SENSE  OF  THE  WORD,  AND  TO  BE  CONFIRMED  THEREBY 50       132 

I.  That  the  Word,  without  Doctrine,  cannot  be  understood. .   51     ibid. 
II.  That  Doctrine  ought  to  be  drawn  from  the  Literal  Sense  of 

the  Word,  and  to  be  confirmed  thereby 53       135 

III.  That  the  genuine  Truth  which  Doctrine  is  to  teach,  is  appa 
rent,  in  the  Literal  Sense  of  the  Word,  to  those  only  who  are 
in  illustration  from  the  Lord 57  137 

VI.  BY  THE  LITERAL   SENSE  OF  THE  WORD,  MAN  HAS   CONJUNCTION  WITH 

THE   LORD,  AND  CONSOCIATION  WITH  THE  ANGELS 62          139 

VII.  THE  WORD  is  IN  ALL  THE  HEAVENS,  AND  THAT  THE  WISDOM  OF  THE 
ANGELS  is  THENCE  DERIVED 70       142 

VIII.  THE  CHURCH  EXISTS  FROM  THE  WORD,  AND  THAT,  WITH  MAN,  THE 
QUALITY  OF  THE  CHURCH  IS  ACCORDING  TO  HIS  UNDERSTANDING  OF  THE 

WORD 76       144 

IX.  THERE    is    A    MARRIAGE    OF    THE    LORD    AND    THE    CHURCH,    AND 
THENCE  A  MARRIAGE  OB  GOOD  AND  TRUTH,  IN  EVERY  PART  OF  THE 
WORD...  .  80       141 


8  CONTENTS. 

NO.      r«f« 

X.  HERETICAL   OPINIONS    MAY    BE   COLLECTED    AND   IMBIBED    FROM    THE 

LETTER   OF   THE    WORD,  BUT   THAT  TO   CONFIRM    SUCH  OPINIONS   is 

HURTFUL 91       154 

XI.  THE    LORD    CAME    INTO    THE   WORLD   THAT  HE    MIGHT    FULFIL   ALL 

THINGS     CONTAINED     IN     THE   "WORD,    AND     THEREBY     BECOME     DlVINE 

TRUTH  OR  THE  WORD  IN   ITS  ULTIMATES 98       l&O 

XII.  PREVIOUS  TO  THE  WORD  WHICH  THE  WORLD   NOW  POSSESSES  THERE 

EXISTED  A  WORD  WHICH  IS  LOST 101       161 

XIIL  BY  MEANS  OF  THE  WORD,  LlGHT  IS  COMMUNICATED  TO  THOSE  WHO 
ARE  OUT  OF  THE  PALE  OF  THE  CHURCH,  AND  ARE  NOT  IN  POSSESSION 

OF  THE  WORD 104       164 

XIV.  WITHOUT  THE  WORD,  NO  ONE  WOULD  HAVE  ANY  KNOWLEDGE  OF 
GOD  OR  OF  HEAVEN  AND  HELL,  OR  OF  A  LIFE  AFTER  DEATH,  AND 
MUCH  LESS  OF  THE  LORD 114  167 

DOCTRINE  OF  FAITH. 
1.  FAITH  is  AN  INTERNAL  ACKNOWLEDGMENT  OF  TRUTH 1         176 

IL  AN  INTERNAL  ACKNOWLEDGMENT  OF  TRUTH,  WHICH  IS  FAITH,  CAN 
NOT  EXIST  WITH  ANY  BUT  SUCH  AS  ARE  IN  CHARITY 13  178 

III.  THE  KNOWLEDGES  [COONITIONES]  OF  WHAT  is  TRUE  AND  GOOD  ARE 
NOT  THE  KNOWLEDGES  OF  FAITH,  BEFORE  A  MAN  is   CHARITY;  BUT 

THAT   THEY    ARE   A    STOREHOUSE,  OUT  OF  WHICH    THE  FAITH  OF  CHARITY 

MAY    BE    FORMED 25  182 

IV.  A  UNIVERSAL  IDEA  OF  THE  CHRISTIAN  FAITH 34         185 

V.  A  UNIVERSAL  IDEA  OF  THE  FAITH  GENERALLY  PREVAILING 88        ibid. 

VI.  ON  THE  NATURE  OF  FAITH  SEPARATED  FROM  CHARITY 44         188 

VIT.  THOSE  WHO  ARE  IN  FAITH,  SEPARATED  FROM  CHARITY,  ARE  REPRE 
SENTED  IN   THE  WORD  BY  THE  PHILISTINES 49  190 

VIII.  THOSE  WHO  ARE  IN  FAITH  SEPARATED  FROM  CHARITY,  ARE  MEANT  BY 

THE  DRAGON  IN  THE  APOCALYPSE 55         192 

IX.  THOSE  WHO  ARE  IN  FAITH  SEPARATED  FROM  CHARITY,  ARE  MEANT  BY 

THE  GOATS  IN  DANIEL  AND  IN  MATTHEW 61         195 

I.  Those  who  are  in  Faith  separated  from  Charity,  are  meant 
in  the  Word  by  He-goats;  shown  from  Experience  in  the 

Spiritual  World 63         196 

II.  Those  who  are  in  Faith  separated  from  Charity,  are  meant 
in  the  Word  by  He-goats,  appears  from  the  Last  Judgment, 
and  those  upon  whom  it  was  executed 64  197 

III.  Those  who  are  in  Faith  separated  from  Charity,  are  meant 
in  the  Word  by  the  He-goats,  appears  from  the  Description 

of  the  Combat  between  the  ram  and  the  He-goat  in  Daniel  65       ibid. 

IV.  Those  who  are  in  Faith  separated  from  Charity,  are  meant 
by  the  He-goats,  appears  from  the  omission  of  Charity  by 

them  in  Matthew 68         199 

X.  FAITH   SEPARATED   FROM  CHARITY  is  DESTRUCTIVE   OF   THE  CHURCH, 

AND  OF  ALL  THINGS  APPERTAINING  TO  IT 6?  200 

DOCTRINE  OF  LIFE. 

L  ALL  RELIGION  HAS  RELATION  TO  LIFE,  AND  THE  LIFE  OF  RELIGION  is 

TO  DO  GOOD..  ...     1        205 


CONTENTS.  ..  9 

No.        Page 

II.  NO  ONE  CAN  DO    GOOD,  WHICH  IS  REALLY   GOOD,   FROM  HlMSELF 9          210 

III.  So  FAR  AS  MAN   SHUNS   EVILS  AS  SINS,  so  FAR  HE   DOES  WHAT  is 

GOOD,  NOT  FROM  HIMSELF,  BUT    FROM  THE  LORD 18          213 

I.  That  the  Good  Things  which  a  Man  wills  and  does  are  not 

good,  before  he  shuns  Evils  as  Sins 24       215 

II.  That  the  Pious  Things  which  a  Man  thinks  and  speaks  be 
fore  he  shuns  Evils,  are  not  pious 25      ibid. 

III.  That  Man  has  no  wisdom,  unless  he  shuns  Evils  as  Sins, 

notwithstanding  his  being  skilful  and  wise  in  many  things.      27 

IV.  SO  FAB  AS  ANY  ONE  SHUNS  EVILS  AS  SlNS,  SO  FAR  HE  LOVES  TRUTHS.  .     32 

V.  SO  FAR  AS  ANY  ONE  SHUNS  EviLS  AS  SlNS,  SO  FAR  HE  HAS  FAITH,  AND  IS 

A  SPIRITUAL  MAN 42       221 

VI.  THE  DECALOGUE  TEACHES  WHAT  EVILS  ARE  SINS 53       225 

VII.  MVRDERS,  ADULTERIES,  THEFTS,  AND  FALSE  WITNESS,  OF  EVERY  KIND, 
WITH   THE  CONCUPISCENCES  PROMPTING  THERETO,  ARE  EVILS,  WHICH 

OUGHT  TO  BE  SHUNNED  AS  SlNS 62       229 

VIII.  SO  FAR  AS  ANY  ONE  SHUNS  MURDERS  OF  EVERY  KIND  AS  SlNS,  SO  FAR 

HE  HAS  LOVE  TOWARDS  HIS  NEIGHBOR 67       231 

IX.  So  FAR  AS  ANY  ONE  SHUNS  ADULTERIES  OF  EVERY  KIND  AS  SlNS,  SO  FAR 

HE  LOVES  CHASTITY 74       234 

X.  So  FAR  AS  ANY  ONE  SHUNS  TlIEFTS  OF  EVERY  KIND  AS  SlNS,  SO  FAR  HE 

LOVES  SINCERITY 80       237 

XL  SO  FAR  AS  ANY  ONE  SHUNS  FALSE  WITNESS  OF  EVERY  KIND  AS  SlNS,  SO 

FAR  HE  LOVES  TRUTH 87          239 

XII     IT  IS    NOT    POSSIBLE    FOR   ANY    ONE    TO    SHUN  EVILS  AS    SlNS,  SO    AS    TO 

HOLD  THEM  INWARDLY  IN  AVERSION,  EXCEPT  BY  COMBATS  AGAINST  THEM       92          241 

XIII.  MAN  OUGHT  TO  SHUN  EVILS  AS  SINS,  AND  TO  COMBAT  AGAINST  THEM, 

AS  FROM  HIMSELF 100    243 

XIV.  IF  ANY  ONE  SHUNS  EviLS  FOR  ANY  OTHER  REASON  THAN  BECAUSE 
THEY  ARE  SlNS,  HE  DOES  NOT  SHUN  THEM,  BUT  ONLY  PREVENTS  THEIR 
APPEARING  BEFORE  THE  EYES  OF  THE  WOELD 108    24f 


THE 


DOCTRINE 


OF 


THE   NEW   JERUSALEM 


RESPECTING 


L I  B  R  A  R 


THE  LORD. 

CALIFORNIA 


BY  EMANUEL  SWEDENBOKG, 

Servant  (/  the  Lord  Jesus  Christ. 


BEING   A   TRANSLATION   OF   HIS  WORK   ENTITLED 
'DOCTRINA    NOVJE    HIEROSOLY3JLE    DE    DOMINO."     Amstelod»ml,  1768, 

TO    WHICH    ARE   ADDED, 

ANSWERS   TO   QUESTIONS   ON   THE  TRINITY, 

PROPOSED   BY   THE    LATE   EEV.  T.  HARTLEY,   A.  M. 


NEW  YORK: 
AMERICAN  SWEDENBORG  PRIMING  AND  PUBLISHING  SOCIETY, 

1873. 


A  It  if 


r  OF 
UFOKNIA 

THE    DOCTKINE 

OP 

THE  NEW  JERUSALEM 

CONCERNING 

THE  LORD, 


IHE  WHOLE  SACKED  SCRIPTURE  TREATS  OF  THE  LORD,  AND  THE  LORD 

IS  THE  WORD. 

1.  WE  read  in  John,  "  In  the  beginning  was  the  Word,  and 
the  Word  was  with  God,  and  God  was  the  Word.  The  same 
was  in  the  beginning  with  God.  All  things  were  made  by  him  ; 
and  without  him  was  not  any  thing  made  that  was  made.  In 
him  was  life,  and  the  life  was  the  light  of  men  :  and  the  light 
shineth  in  darkness ;  but  the  darkness  comprehended  it  not." 
Moreover,  "  The  Word  was  made  flesh,  and  dwelt  among  us, 
and  we  beheld  his  glory,  the  glory  as  of  the  Only-begotten  of 
the  Father,  full  of  grace  and  truth  "  (chap.  i.  1 — 5,  14).  The 
same  Evangelist  further  adds,  "  Light  is  come  into  the  world, 
and  men  loved  darkness  rather  than  light,  because  their  deeds 
were  evil "  (chap.  iii.  19).  And  in  another  place,  "  While  ye  have 
light  believe  in  the  light,  that  ye  may  be  the  children  of  light. 
I  am  come  a  light  into  the  world,  that  whosoever  believeth  on 
me  should  not  abide  in  darkness  "  (chap.  xii.  36, 46).  From  these 
passages  it  is  evident,  that  the  Lord  is  God  from  eternity,  and 
that  this  God  is  himself  the  Lord  who  was  born  in  the  world  ; 
for  it  is  said,  that  the  Word  was  with  God,  and  God  was  the 
Word  :  as,  also,  that  without  him  was  not  any  thing  made  that 
was  made :  and  again,  that  the  Word  was  made  flesh, 
and  they  beheld  him.  Why  the  Lord  is  called  THE  WORD, 
is  but  little  understood  in  the  church :  he  is  however  called  the 
Word,  because  THE  WORD,  signifies  Divine  Truth,  or  Divine 
Wisdom  ;  and  the  Lord  is  Divine  Truth  itself,  or  Divine  Wisdom 
itself;  for  which  reason  he  is  likewise  called  the  Light,  which 
also  is  said  to  have  come  into  the  world.  Divine  Wisdom  and 
Divine  Love,  constitute  a  one,  and  were  from  eternity  a  one  i  • 
13 


1,  2  DOCTRINE    OF   THE    NEW    JERUSALEM 

the  Lord,  wherefore  it  is  said,  "  In  him  was  life,  and  the  life 
was  the  light  of  men :" — Life  is  Divine  Love,  and  Light  is  Di 
vine  Wisdom.  This  oneness  is  what  is  meant  by  these  words : 
^  In  the  beginning — the  Word  was  with  God,  and  God  was  the 
Word  :" — with  God,  means  to  be  in  him  ;  for  wisdom  is  in  love, 
and  love  in  wisdom.  So  also  in  another  place  in  John  :  "  And 
now,  O  Father,  glorify  thou  me  with  thine  own  self,  with  the 
glory  which  I  had  with  thee,  before  the  world  was  "  (chap.  xvii. 
5).  With  thy  own  self,  means,  in  thyself:  wherefore  it  is 
also  said,  and  God  was  the  Word  :  and  elsewhere,  that  the 
Lord  is  in  the  Father,  and  the  Father  in  him,  as  well  as,  that 
the  Father  and  he  are  one.  Now  as  the  Word  is  the  Divine 
Wisdom  of  the  Divine  Love,  it  follows,  that  it  is  Jehovah  him 
self,  thus  the  Lord,  by  whom  all  things  were  made  that  are 
made,  for  all  things  were  created  from  the  Divine  Love  by  the 
Divine  Wisdom. 

2.  That  the  Word  which  is  here  specifically  meant  is  the  same 
that  was  manifested  by  Moses,  and  the  Prophets,  and  by  the 
Evangelists,  may  evidently  appear  from  this  consideration  ;  that 
this  is  Divine  Truth  Itself,  from  which  is  derived  all  the  wisdom 
that  exists  with  angels,  and  all  spiritual  intelligence  with  men. 
For  angels  have  in  the  heavens  the  very  same  Word  that  men 
have  in  the  world,  save  only  that  with  men  it  is  natural,  whereas, 
in  the  heavens  it  is  spiritual.  And  since  the  Word  is  Divine 
Truth,  it  is  also  the  Divine  Proceeding,  and  this  is  not  only 
from  the  Lord  but  is  also  the  Lord  Himself.  As  this  Word  is 
thus  the  Lord  Himself,  each  and  all  [things]  of  the  Word  are 
written  in  reference  to  him  alone  :  from  Isaiah  even  to  Malachi, 
there  is  nothing  given  which  is  not  concerning  the  Lord,  or,  in 
the  opposite  sense,  contrary  to  the  Lord.  That  this  is  the  case, 
has  not  heretofore  been  seen  by  any  one  ;  but  yet  every  one  may 
see  it,  provided  he  is  apprised  of  it,  and  thinks  of  it  whilst  he 
is  reading ;  and  is  informed  further,  that  in  the  word  there  is 
not  only  a  natural  but  also  a  spiritual  sense  ;  and  that  in  this 
sense,  by  the  names  of  persons  and  of  places,  is  signified  some 
thing  of  the  Lord,  and  thence  something  of  heaven  and  the 
church  from  him,  or  something  opposite  thereto.  Now  as  each 
and  all  things  of  the  Word  have  reference  to  the  Lord  ;  and  as 
the  Word,  because  it  is  Divine  Truth,  is  the  Lord ;  it  clearly 
appears  why  it  is  said,  "and  the  Word  was  made  flesh,  and 
dwelt  among  us,  and  we  beheld  his  glory  ;"  and  also  why  it  is 
said,  "  While  ye  have  light,  believe  in  the  light,  that  ye  may  be 
the  children  of  light.  I  am  come  a  light  into  the  world,  that 
whosoever  believeth  on  me  should  not  abide  in  darkness." 
Light  is  the  Divine  Truth, — thus  the  Word  :  wherefore  every 
one,  even  at  the  present  day,  who,  when  reading  the  Word, 
approaches  the  Lord  alone,  and  prays  to  him,  is  enlightened 
by  it. 
14 


CONCERNING   THE   LCED.  3,  4. 

3.  We  will  here  state,  in  a  few  words,  what  is  declared  con 
cerning  the  Lord,  both  in  general  and  in  particular,  in  all  the 
Prophets  of  the  Old  Testament,  from  Isaiah  unto  Malachi. 
I.  That  the  Lord  would  come  into  the  world  in  the  fulness  oi 
time,  which  was,  when  he  was  no  longer  known  by  the  Jews, 
and  when,  consequently,  there  was  nothing  which  constitutes  a 
church  remaining  ;  and  that  unless  he  should  then  come  rato 
the  world  and  reveal  himself,  mankind  would  perish  in  eternal 
death:  as  he  himself  says  in  John:  "If  ye  believe  not  that  I 
am  [he],  ye  shall  die  in  your  sins"  (viii.  24).     II.  That  the 
Lord  would  come  into  the  world  to  accomplish  a  last  judgment, 
and  thereby  to  subjugate  the. then  prevailing  power  of  the  hells ; 
which  was  to  be  effected  by  combats  or  by  temptations  ad 
mitted  to  assault  the  Human  derived  from  the  mother,  and 
by  continual  victories  then  obtained ;  and  that  unless  the  hells 
should   be  so    subjugated,    no  man  could  possibly  be  saved. 
III.  That  the  Lord  would  come  into  the  world  to  glorify  his 
Human,  that  is,  to  unite  it  to  the  Divine  which  was  in  him 
by  conception.     IY.  That  the  Lord  would  come  into  the  world 
to  establish  a  New  Church,  which  should  acknowledge  him  as 
the  Redeemer  and  Saviour,  and  by  love  and  faith  towards  him 
be  redeemed  and  saved.     Y.  That  he  would  then  also  arrange 
heaven  in  order,  so  that  it,  with  the  church,  should  constitute  a 
one.     YI.  That  the  passion  of  the  cross  would  be  the  last  com 
bat  or  temptation,  by  which  he  would  fully  conquer  the  hells, 
and  fully  glorify  his  Human. — That  the  Word  treats  of  no  other 
subjects,    may  be  seen  in   the  small  treatise  concerning  the 
Sacred  Scriptures. 

4.  In  confirmation  of  this,  I  shall  merely,  in  the  first  article, 
adduce  such  passages  from  the  Word,  as  mention  that  day,  in 
that  day,  and  in  that  time  ;  in  which,  by  day  and  time,  are  meant 
the  coming  of  the  Lord.     Thus  in  ISAIAH:  "And  it  shall  come 
to  pass  in  the  last  days  that  the  mountain  of  the  house  of 
Jehovah   shall  be  established   in  the  top  of  the  mountains.'* 
"  Jehovah  alone  shall  be  exalted  in  that  day"     "  The  day  of 
Jehovah  of  hosts  shall  be  upon  every  one  that  is  proud  and 
lofty."     "  In  that  day  a  man  shall  cast  his  idols  of  silver  and  his 
idols  of  gold"    (chap.  ii.  2,  11, 12,  20).     "  In  that  day  Jehovah 
will  take  away  the  bravery  of  their  tinkling  ornaments"  (chap, 
iii.  18).  "  In  that  day  shall  the  Branch  of  Jehovah  be  beautiful 
and  glorious"  (chap.  iv.  2).      "  In   that  day   they   shall  roar 
against  them  like  the  roaring  of  the  sea,   and  if  one  look  unto 
the  land  behold  darkness  and  sorrow,  and  the  light  is  darkened 
in  the  heavens  thereof"  (chap.  v.  30).     "  And  it  shall  come  to 
pass  in  that  day  that  Jehovah  shall  hiss  for  the  fly  that  is  in  the 
uttermost  part  of  the  rivers  of  Egypt."     "  In  the  same  day  shall 
Jehovah  shave  with  a  razor  that  is  hired."     "  It  shall  come  to 
pass  in  that  day  that  a  man  shall  nourish  a  young  cow  and  two 

15 


4.  DOCTRINE    OF    THE    NEW    JERUSALEM 

sheep."  "  In  that  day  it  shall  even  be  for  briers  and  thorns" 
(chap.  vii.  18,  20,  21,  23).  "And  what  will  ye  do  in  the  day  of 
visitation,  and  in  the  desolation  which  shall  come  from  far?" 
"  In  that  day  the  remnant  of  Israel,  and  such  as  are  escaped  of 
the  house  of  Jacob,  shall  no  more  again  stay  upon  him  that 
smote  them,  but  shall  stay  upon  Jehovah"  (chap.  x.  3,  20).  "  In 
that  day  there  shall  be  a  root  of  Jesse  which  shall  stand  for  an 
ensign  of  the  people  ;  to  it  shall  the  Gentiles  seek,  and  his  rest 
shall  be  glorious."  "  In  that  day — Jehovah  shall  set  his  hand 
again  the  second  time  to  recover  the  remnant  of  his  people" 
(chap.  xi.  10.  11).  "  In  that  day  thou  shalt  say,  O  Jehovah,  1 
will  praise  thee."  "  In  that  day  shall  ye  say,  Praise  Jehovah, 
call  upon  his  name"  (chap.  xii.  1,  4).  "  Howl  ye.  for  the  day 
of  Jehovah  is  at  hand,  it  shall  come  as  a  destruction  from  the 
Almighty."  "  Behold,  the  day  of  Jehovah  cometh,  cruel  both 
with  wrath  and  fierce  anger."  "  I  will  shake  the  heavens,  and 
the  earth  shall  remove  out  of  her  place,  in  the  wrath  of  Jehovah 
of  hosts,  and  in  the  day  of  his  fierce  anger."  "  Her  time  is  near 
to  come,  and  her  days  shall  not  be  prolonged"  (chap.  xiii.  6,  9, 
13,  22).  "  In  that  day  it  shall  come  to  pass  that  the  glory  of 
Jacob  shall  be  made  thin."  "  At  that  day  shall  a  man  look  to 
his  Maker,  and  his  eyes  shall  have  respect  to  the  Holy  One  of 
Israel."  "  In  that  day  shall  his  strong  cities  be  as  a  forsaken 
bough"  (chap.  xvii.  4,  7,  9).  "  And  the  inhabitants  of  this  isle 
shall  say  in  that  day,  Behold,  such  is  our  expectation"  (chap. 
xx.  6).  "  In  that  day  shall  five  cities  in  the  land  of  Egypt  speak 
the  language  of  Canaan."  "  In  that  day  shall  there  be  an  altar  to 
Jehovah  in  the  midst  of  the  land  of  Egypt."  "  In  that  day  shall 
there  be  a  highway  out  of  Egypt  to  Assyria."  "  In  that  day  shall 
Israel  be  the  third  with  Egypt  and  with  Assyria,  even  a  blessing 
in  the  midst  of  the  land"  (chap.  xix.  18, 19,  23,  2tt).  "  For  it  is  a 
day  of  trouble,  and  of  treading  down,  and  of  perplexity  by  the 
Lord  Jehovah  of  hosts"  (chap.  xxii.  5).  "In  that  day  Jehovah 
shall  punish  the  host  of  the  high  ones  that  are  on  high,  and  the 
kings  of  the  earth  upon  the  earth."  "  And  they  shall  be 
gathered  together  as  prisoners  are  gathered  in  the  pit,  and  shall 
be  shut  up  in  the  prison,  and  after  many  days  shall  they  be 
visited  ;  then  the  moon  shall  be  confounded,  and  the  sun 
ashamed"  (chap.  xxiv.  21 — 23).  "  It  shall  be  said  in  that  day 
Lo,  this  is  our  God,  we  have  waited  -for  him,  and  he  will  save 
us"  (chap.  xxv.  9).  "In  that  day  shall  this  song  be  sung  in 
the  land  of  Judah,  We  have  a  strong  city"  (chap.  xxvi.  1). 
"  In  that  day  Jehovah,  with  his  sore,  and  great,  and  strong 
sword,  shall  punish."  "  In  that  day  sing  ye  unto  her,  A  vine 
yard  of  red  wine."  "  And  it  shall  come  to  pass  in  that  day  that 
the  great  trumpet  shall  be  blown"  (chap,  xxvii.  1,  2,  13).  "In 
that  day  shall  Jehovah  of  hosts  be  for  a  crown  of  glory,  and  for 
a  diadem  of  beauty"  (chap,  xxviii.  5).  "  In  that  day  shall  the 
16 


CONCERNING    THE   LORD. 

deaf  hear  the  words  of  the  book,  and  the  eyes  of  the  blind  shall 
see  out  of  obscurity,  and  out  of  darkness"  (chap.  xxix.  18). 
"And  there  shall  be  upon  every  high  mountain  and  upon  every 
high  hill,  rivers,  and  streams  of  waters,  in  the  day  of  the  great 
slaughter,  when  the  towers  fall :  moreover,  the  light  of  the 
moon  shall  be  as  the  light  of  the  sun,  &c.,  in  the  day  that 
Jehovah  bindeth  up  the  breach  of  his  people"  (chap.  xxx.  25, 
26).  "  In  that  day  every  man  shall  cast  away  his  idols  of 
silver,  and  his  idols  of  gold"  (chap.  xxxi.  7).  "  For  it  is  the  day 
of  Jehovah's  vengeance,  the  year  of  his  recompences"  (chap. 
xxxiv.  8).  "  These  two  things  shall  come  to  thee  in  a  moment, 
in  one  day  ;  the  loss  of  children  and  widowhood"  (chap,  xlvii. 
9).  "Therefore  my  people  shall  know  my  name;  therefore 
they  shall  know  in  that  day,  that  I  am  he  that  doth  speak, 
behold  it  is  I"  (chap.  lii.  6).  "  Jehovah  hath  anointed  me  to 
preach  good  tidings  unto  the  meek ; — to  proclaim  the  accepta 
ble  year  of  Jehovah,  to  comfort  all  that  mourn"  (chap.  Ixi.  1. 
2).  "  For  the  day  of  vengeance  is  in  my  heart,  and  the  year 
of  my  redeemed  is  come"  (chap.  Ixiii.  4). 

So  in  JEREMIAH.  "  In  those  days,  saith  Jehovah,  they  shall 
say  no  more,  The  ark  of  the  covenant  of  Jehovah."  "  At  that 
time  they  shall  call  Jerusalem  the  throne  of  Jehovah."  "  In 
those  days  the  house  of  Judah  shall  walk  with  the  house  of 
Israel"  (chap.  iii.  16 — 18).  "  At  that  day,  saith  Jehovah,  the 
heart  of  the  king  shall  perish,  and  the  heart  of  the  princes  ;  and 
the  priests  shall  be  astonished,  and  the  prophets  shall  wonder" 
(chap.  iv.  9).  "  Therefore,  behold  the  days  come,  saith  Jehovah, 
that  it  shall  no  more  be  called  Tophet : — for  the  land  shall  be 
desolate"  (chap.  vii.  32,  34).  "  Therefore  shall  they  fall  among 
them  that  fall,  in  the  time  of  their  visitation"  (chap.  viii.  12). 
"  Behold,  the  days  come,  saith  Jehovah,  that  I  will  punish  all 
them  which  are  circumcised  with  the  uncircumcised"  (chap.  ix. 
25).  "  In  the  time  of  their  visitation  they  shall  perish"  (chap. 
x.  15).  "  And  there  shall  be  no  remnant  of  them,  for  I  will 
bring  evil  upon  the  men  of  Anathoth,  even  the  year  of  their 
visitation"  (chap.  xi.  23).  "Behold,  the  days  come,  saith 
Jehovah,  that  it  shall  no  more  be  said,"  &c.  (chap.  xvi.  14). 
"  I  will  shew  them  the  back  and  not  the  face  in  the  day  of  their 
calamity"  (chap,  xviii.  17).  "  Behold,  the  days  come,  saith 
Jehovah,  that  this  place  shall  be  no  more  called  Tophet,  nor  the 
valley  of  the  son  of  Hinnom,  but  the  valley  of  slaughter"  (chap, 
xix.  6).  "  Behold,  the  days  come,  saith  Jehovah,  that  I  will 
raise  unto  David  a  righteous  branch,  and  a  king  shall  reign  and 
prosper."  "  In  his  days  Judah  shall  be  saved,  and  Israel  shall 
dwell  safely."  "  Therefore,  behold,  the  days  come,  saith  Jehovah, 
that  they  shall  no  more  say,"  &c.  "  I  will  bring  evil  upon 
them,  even  the  year  of  their  visitation,  saith  Jehovah."  "  In 
the  latter  days  ye  shall  consider  it  perfectly"  (chap,  xxiii.  5 — 7, 
17  B 


*  DOCTRINE    OF    THE    NEW    JERUSALEM 

12,  20).  u  For  lo,  the  days  come,  saith  Jehovah,  that  I  will 
bring  again  the  captivity  of  my  people  Israel  and  Judah." 
"  Alas,  for  that  day  is  great,  so  that  none  is  like  it."  "  For  it 
shall  come  to  pass  in  that  day,  saith  Jehovah  of  hosts,  that  I 
will  break  his  yoke  from  off  thy  neck,  and  will  burst  thy  bonds" 
(chap.  xxx.  3,  7,  8).  "  For  there  shall  be  a  day  that  the  watch 
men  upon  the  mount  Ephraim  shall  cry,  Arise  ye,  and  let  us  go 
up  to  Zion,  unto  Jehovah  our  God."  "Behold,  the  days  come, 
saith  Jehovah,  that  I  will  make  a  new  covenant."  "  Behold, 
the  days  come,  saith  Jehovah,  that  the  city  shall  be  built  to 
Jehovah"  (chap.  xxxi.  6,  31,  38).  "  Behold,  the  days  come, 
saith  Jehovah,  that  I  will  perform  that  good  thing."  "  In  those 
days,  and  at  that  time,  will  I  cause  the  branch  of  righteousness 
to  grow  up  unto  David."  "  In  those  days  shall  Judah  be  saved" 
(chap,  xxxiii.  14 — 16).  "  I  will  bring  my  words  upon  this  city 
for  evil,  and  not  for  good,  and  they  shall  be  accomplished  in 
that  day  before  thee.  But  I  will  deliver  thee  in  that  day"  (chap. 
xxxix.  16,  17).  "  For  this  is  the  day  of  the  Lord  Jehovah  of 
hosts,  a  day  of  vengeance,  that  he  may  avenge  him  of  his  ad 
versaries."  "  The  day  of  their  calamity  was  come  upon  them, 
and  the  time  of  their  visitation"  (chap.  xlvi.  10,  21).  "  Because 
of  the  day  that  cometh  to  spoil,"  &c.  (chap,  xlvii.  4).  "  I  will 
bring  upon  it,  even  upon  Moab,  the  year  of  their  visitation,  saith 
Jehovah.  Yet  will  I  bring  again  the  captivity  of  Moab  in  the 
latter  days,  saith  Jehovah"  (chap,  xlviii.  41, 47).  "  I  will  bring 
the  calamity  of  Esau  upon  him,  the  time  that  I  will  visit  him." 
"Her  young  men  shall  fall  in  her  streets,  and  all  the  men  of 
war  shall  be  cut  off  in  that  day"  "  In  the  latter  days,  I  will 
bring  again  the  captivity  of  Elam"  (chap.  xlix.  8,  26,  39).  "  In 
those  days,  and  in  that  time,  saith  Jehovah,  the  children  of  Israel 
shall  come,  they  and  the  children  of  Judah  together,  going  and 
weeping :  they  shall  go,  and  seek  Jehovah  their  God.""  "  In 
those  days,  and  in  that  time,  saith  Jehovah,  the  iniquity  of  Israel 
shall  be  sought  for,  and  there  shall  be  none."  "  Woe  unto 
them,  for  their  day  is  come,  the  time  of  their  visitation."  "  Thy 
day  is  come,  the  time  that  I  will  visit  thee"  (chap.  1.  4,  20,  27, 
31).  "  They  are  vanity,  the  work  of  errors  ;  in  the  time  of  their 
visitation  they  shall  perish"  (chap.  li.  18). 

So  in  EZEKIEL.  "  An  end  is  come,  tJie  end  is  come."  "  The 
morning  is  come  upon  thee,  O  thou  that  dwellest  in  the  land  ; 
the  time  is  come,  the  day  of  trouble  is  near."  "  Behold  the  day, 
behold,  it  is  come  :  the  morning  is  gone  forth ;  the  rod  had 
blossomed ;  pride  hath  budded."  "  The  time  is  come,  the  day 
draweth  near  ; — wrath  is  upon  the  multitude  thereof."  "  Their 
silver  and  their  gold  shall  not  be  able  to  deliver  them  in  the  day 
of  the  wrath  of  Jehovah"  (chap.  vii.  6,  7,  10,  12,  19).  "They 
of  the  house  of  Israel  say,  The  vision  that  he  seeth  is  for  many 
days  to  come,  and  he  prophesieth  of  the  times  that  are  far  off'' 
18 


CONCERNING    THE    LORD. 


(chap.  xii.  72).  "  Ye  have  not  gone  up  into  the  gaps,  neither 
made  up  the  hedge  for  the  house  of  Israel,  to  stand  in  the  battle 
in  the  day  of  Jehovah"  (chap.  xiii.  5).  "  And  thou  profane 
wicked  prince  of  Israel,  whose  day  is  come  when  iniquity  shall 
have  an  end"  (chap.  xxi.  25).  "  Then  say  thou,  Thus  saith  the 
Lord  Jehovah  :  The  city  sheddeth  blood  in  the  midst  of  it,  that 
her  time  may  come."  "  Thou  hast  caused  thy  days  to  draw 
near,  and  art  come  even  unto  thy  years"  (chap.  xxii.  3,4).  "  Shall 
it  not  be  'in  the  day  when  I  take  from  them  their  strength  ?" 
"  He  that  escapeth  in  that  day  shall  come  unto  thee,  to  cause 
thee  to  hear  it  with  thine  ears."  "  In  that  day  shall  thy  mouth 
be  opened  to  him  which  is  escaped"  (chap.  xxiv.  25-27).  "  In 
that  day  will  I  cause  the  horn  of  the  house  of  Israel  to  bud 
forth"  (chap.  xxix.  21).  "  Howl  ye,  Woe  worth  the  day  !  For 
the  day  is  near,  even  the  duy  of  Jehovah  is  near,  a  cloudy  day 
it  shall  be  the  time  of  the  heathen."  "  In  that  day  shall  mes 
sengers  go  forth  from  me"  (chap.  xxx.  2,  3,  9).  "In  the  day 
when  he  went  down  to  the  grave"  (chap.  xxxi.  15).  "  As  a 
shepherd  seeketh  out  his  flock  in  the  day  that  he  is  among  his 
sheep  that  are  scattered  ;  so  will  I  seek  out  my  sheep,  and  will 
deliver  them  out  of  all  places,  where  they  have  been  scattered  in 
the  cloudy  and  dark  day"  (chap,  xxxiv.  12).  "  In  the  day  that 
I  shall  have  cleansed  you  from  all  your  iniquities"  (chap,  xxxvi. 
33).  "Prophesy  and  say,  In  that  day  when  my  people  of 
Israel  dwelleth  safely,  shalt  thou  not  know  it?"  "  It  shall  be 
in  the  latter  days,  and  I  will  bring  thee  against  my  land." 
"  And  it  shall  come  to  pass  at  the  same  time,  when  Gog  shall 
come  against  the  land  of  Israel,  fury  shall  come  up  in  my  face." 
"  For  in  my  jealousy,  and  in  the  fire  of  my  wrath,  have  I  spoken : 
Surely  in  that  day  there  shall  be  a  great  shaking  in  the  land  of 
Israel"  (chap,  xxxviii.  14,  16,  18,  19).  "  Behold,  it  is  come  :— 
this  is  the  day  whereof  I  have  spoken."  "  And  it  shall  come  to 
pass  in  that  day,  that  I  will  give  unto  Gog  a  place  there  of 
graves  in  Israel."  "  So  the  house  of  Israel  shall  know  that  ] 
am  Jehovah  their  God,  from  that  day  and  forward"  (chap 
xxxix.  8,  11,  22). 

So  in  DANIEL*.  "  There  is  a  God  in  heaven  that  revealeth 
secrets,  and  maketh  known  what  shall  be  in  the  latter  days" 
(chap.  ii.  28).  "  Until — the  time  came  that  the  saints  possessed 
the  kingdom"  (chap.  vii.  22).  "  Understand,  O  Son  of  man  : 
for  at  the  time  of  the  end  shall  be  the  vision."  "  And  he  said. 
Behold,  I  will  make  thee  know  what  shall  be  in  the  last  end  of 
the  indignation  ;  for  at  the  time  appointed  the  end  shall  be." 
"  And  the  vision  of  the  evening  and  the  morning,  which  was 
told,  is  true  ;  wherefore  shut  thou  up  the  vision,  for  it  shall  be 
for  many  days"  (chap.  viii.  17,  19,  26).  "  I  am  come  to  make 
thee  understand  what  shall  befall  thy  people  in  the  latter  days  : 
for  yet  the  vision  is  for  many  days"  (chap.  x.  14).  "  And  somr 
19 


4:  DOCTRINE    OF    THE    NEW    JERUSALEM 

of  them  of  understanding  shall  fall,  to  try  them,  and  to  purge, 
and  to  make  them  white,  even  to  the  tints  of  the  end  j  because  it 
is  yet  for  a  time  appointed"  (chap.  xi.  35).  "At  that  time 
shall  Michael  stand  up,  the  great  prince  which  standeth  for  the 
children  of  thy  people ;  and  there  shall  be  a  time  of  trouble, 
such  as  there  never  was  since  there  was  a  nation,  even  to  that 
same  time  /  and  at  that  time  thy  people  shall  be  delivered,  every 
one  that  shall  be  found  written  in  the  book"  (chap.  xii.  1). 
"  But  thou,  O  Daniel,  shut  up  the  words,  and  seal  the  book, 
even  to  the  'time  of  the  end"  "  From  the  time  that  the  daily 
sacrifice  shall  be  taken  away,  and  the  abomination  that  maketh 
desolate  set  up,  there  shall  be  a  thousand  two  hundred  and 
ninety  days."  "  Thou  shalt  rest  and  stand  in  thy  lot  at  the  end 
of  the  days"  (chap.  xii.  4,  11, 13). 

So  in  HOSEA.  "  Yet  a  little  while,  and  I  will  avenge  the  blood 
of  Jezreel  upon  the  house  of  Jehu,  and  will  cause  to  cease  the 
kingdom  of  the  house  of  Israel."  "  At  that  day  I  will  break 
the  bow  of  Israel."  "  Great  shall  be  the  day  of  Jezreel"  (chap, 
i.  4,  5,  11).  "  And  it  shall  be  at  that  day,  saith  Jehovah,  that 
thou  shalt  call  me  Ishi."  "  In  that  day  will  I  make  a  covenant 
for  them."  "In  that  day  I  will  hear"  (chap.  ii.  16,  18,  21). 
"Afterwards  shall  the  children  of  Israel  return,  and  seek 
Jehovah  their  God,  and  David  their  king,  and  shall  fear  Jehovah 
and  his  goodness  in  the  latter  days"  (chap.  iii.  5).  "  Come  and 
let  us  return  unto  Jehovah ;  for  he  hath  torn,  and  he  will  heal 
us  ;  after  two  days  will  he  revive  us  ;  in  the  third  day  he  will 
raise  us  up,  and  we  shall  live  in  his  sight"  (chap.  vi.  1,  2). 
"  The  days  of  visitation  are  come  ;  the  days  of  recompense  are 
come"  (chap.  ix.  7V 

So  in  JOEL.  "  Alas,  for  the  day,  for  the  day  of  Jehovah  is  at 
hand,  and  as  a  destruction  from  the  Almighty  shall  it  come" 
(chap.  i.  15).  "  The  day  of  Jehovah  cometh,  for  it  is  nigh  at 
hand  ;  a  day  of  darkness  and  of  gloominess ;  a  day  of  clouds 
and  of  thick  darkness."  "  The  day  of  Jehovah  is  great  and 
very  terrible ;  and  who  can  abide  it  ?"  (chap.  ii.  1,  2,  11). 
"  And  it  shall  come  to  pass  afterwards,  that  I  will  pour  out  my 
spirit  upon  all  flesh : — and  also  upon  the  servants  and  upon  the 
handmaids  in  those  days  will  I  pour  out  my  spirit."  "  The  sun 
shall  be  turned  into  darkness,  and  the  moon  into  blood,  before 
the  great  and  terrible  day  of  Jehovah  come"  (chap.  ii.  28,  29, 
31).  "  In  those  days,  and  in  that  tim.e,  when  I  shall  bring  again 
the  captivity  of  Judah  and  Jerusalem,  I  will  also  gather  all 
nations."  "  For  the  day  of  Jehovah  is  near."  "  In  that  day  the 
mountains  shall  drop  down  new  wine"  (chap.  iii.  1,  2,  14,  18). 

So  in  OBADIAH.  "  Shall  I  not  in  that  day,  saith  Jehovah, 

even  destroy  the  wise  men  out  of  Edom  ?"     u  Neither  shouldst 

thou  have  rejoiced  over  the  children  of  Judah  in  the  day  of  their 

destruction  ;  neither  shouldst  thou  have  spoken  proudly  in  the 

20 


CONCERNING   THE   LORD.  4 

day  of  distress."     "For  the  day  of  Jehovah  is  near  upon  all  the 
heathen  "  (verses  8,  12,  15). 

So  in  AMOS.  "He  that  is  courageous  among  the  mighty, 
shall  flee  away  naked  in  that  day"  (chap.  ii.  16).  "  In  the  day 
that  I  shall  visit  the  transgressions  of  Israel  upon  him  "  (chap, 
iii.  14).  "Wo  unto  you  that  desire  the  day  of  Jehovah:  to 
what  end  is  it  for  you?  the  day  of  Jehovah  is  darkness  and  not 
light."  "Shall  not  the  day  of  Jehovah  be  darkneee  and  not 
light?  even  very  dark  and  no  brightness  in  it"  (chap.  v.  18, 
20).  "The  songs  of  the  temple  shall  be  bowlings  in  that  day." 
"  In  that  day,  saith  Jehovah  God,  I  will  cause  the  sun  to  go 
down  at  noon,  and  I  will  darken  the  earth  in  the  clear  day." 
"In  that  day  shall  the  fair  virgins  and  young  men  faint  for 
thirst"  (chap.  viii.  3,  9,  13).  "In  that  day  I  will  raise  up  the 
tabernacle  of  David  that  is  fallen."  "  Behold,  the  days  come 
that  the  mountains  shall  drop  sweet  wine"  (chap.  ix.  11,  13). 

So  in  MICAH.  "In  that  day  shall  one  take  up  a  parable 
against  you,  and  lament  with  a  doleful  lamentation,  and  say, 
We  be  utterly  spoiled  "  (chap.  ii.  4).  "  In  the  last  days  the 
mountain  of  the  house  of  Jehovah  shall  be  established  in  the  top 
of  the  mountains."  "  In  that  day,  saith  Jehovah,  will  I  assemble 
her  that  halteth  "  (chap.  iv.  1,  6).  "  In  that  day  I  will  cut  oli 
thy  horses  out  of  the  midst  of  thee,  and  I  will  destroy  thy 
chariots  "  (chap.  v.  10).  "  The  day  of  thy  watchmen  and  thy 
visitation  cometh."  "  In  the  day  that  thy  walls  are  to  be  built, 
in  that  day  shall  the  decree  be  far  removed."  "  In  that  day 
also,  he  shall  come  even  to  thee  "  (chap.  vii.  4,  11, 12). 

So  in  HABAKKUK.  "  The  vision  is  yet  for  an  appointed  time, 
but  at  the  end  it  shall  speak  and  not  lie  :  though  it  tarry,  wait 
for  it ;  because  it  will  surely  come,  it  will  not  tarry  "  (chap.  ii. 
3).  "  O  Jehovah,  revive  the  work  in  the  midst  of  the  years,  in 
the  midst  of  the  years  make  known ;  in  wrath  remember  mercy" 
(chap.  iii.  2). 

So  in  ZEPHANTAH.  "  The  day  of  Jehovah  is  at  hand."  "In  the 
day  of  Jehovah's  sacrifice,  I  will  punish  the  princes,  and  the 
king's  children."  "  In  that  day  there  shall  be  the  noise  of  a 
cry."  "  At  that  time  I  will  search  Jerusalem  with  candles." 
"  The  great  day  of  Jehovah  is  near."  "  That  day  is  a  day  of 
wrath,  a  day  of  trouble  and  distress,  a  day  of  wasteness  and  de 
solation,  a  day  of  darkness  and  gloominess,  a  day  of  clouds  and 
thick  darkness,  a  day  of  the  trumpet  and  alarm  against  the 
fenced  cities  and  against  the  high  towers."  "  In  the  day  of 
Jehovah's  wrath,  the  whole  land  shall  be  devoured  by  the  fire 
of  his  jealousy  ;  for  he  shall  make  even  a  speedy  riddance  of  all 
them  that  dwell  in  the  land"  (chap.  i.  7,  8,  10,  12,  14 — 16,  18). 
"  Before  the  day  of  Jehovah's  anger  came  upon  you."  "  It  may 
be  ye  shall  be  hid  in  the  day  of  Jehovah's  anger  "  (chap.  ii.  2, 
3).  "  Wait  ye  upon  me  until  the  day  that  I  rise  up  to  the 
21 


4  DOCTRINE    OF   THE    NEW    JERUSALEM 

prey."  "In  that  day  shalt  thou  not  be  ashamed  for  all  thy 
doings  ? "  "  In  that  day  it  shall  be  said  to  Jerusalem,  Fear 
thou  not"  "At  that  time  I  will  undo  all  that  afflict  thee." 
"  At  that  time  will  I  bring  you  again,  even  in  the  time  that  I 
gather  you ;  for  I  will  make  you  a  name  "  (chap.  iii.  8,  11,  16, 
19,  20). 

So  in  ZECHARIAH.  "  I  will  remove  the  iniquity  of  that  laud 
in  one  day.'''  "  And  many  nations  shall  be  joined  to  Jehovah 
in  that  day"  (chap.  ii.  11).  "In  that  day  shall  ye  call  every  man 
his  neighbour  under  the  vine  and  under  the  fig-tree  "  (chap.  iii. 
9,  10).  "  In  those  days  ten  men  shall  take  hold  of  the  skirt  of 
him  that  is  a  Jew  "  (chap.  viii.  23).  "  And  Jehovah  their  God 
shall  save  them  in  that  day,  as  the  flock  of  his  people  "  (chap. 
ix.  16).  "My  covenant  was  broken  in  that  day"  (chap.  xi. 
11).  "In  that  day  will  I  make  Jerusalem  a  burdensome  stone 
for  all  people."  "In  that  day,  saith  Jehovah,  I  will  smite  every 
horse  with  astonishment."  "In  that  day  will  I  make  the 
governors  of  Judah  like  a  hearth  of  fire  among  the  wood."  "In 
that  day  shall  Jehovah  defend  the  inhabitants  of  Jerusalem." 
"  In  that  day  I  will  seek  to  destroy  all  nations  that  come  against 
Jerusalem."  "  In  that  day  shall  there  be  a  great  mourning  in 
Jerusalem"  (chap.  xii.  3,  4,  6,  8,  9, 11).  "  In  that  day  there 
shall  be  a  fountain  opened  to  the  house  of  David,  and  to  the 
inhabitants  of  Jerusalem."  "In  that  day  I' will  cut  off  the 
names  of  the  idols  out  of  the  land."  "In  that  day  the  prophets 
shall  be  ashamed"  (chap.  xiii.  1,  2,  4).  "  Behold,  the  day  of 
Jehovah  cometh."  "  His  feet  shall  stand  in  that  day  upon  the 
mount  of  Olives."  "  In  that  day  the  light  shall  not  be  clear 
nor  dark ;  but  it  shall  be  one  day  which  shall  be  known  to 
Jehovah,  not  day  nor  night ;  but  it  shall  come  to  pass  that  at 
evening-time  it  shall  be  light."  "  In  that  day  living  waters 
shall  go  out  from  Jerusalem."  "  In  that  day  there  shall  be  one 
Jehovah,  and  his  name  one."  "  In  that  day  a  great  tumult 
from  Jehovah  shall  be  among  them."  "  In  that  day  shall  there 
be  upon  the  bells  of  the  horses.  Holiness  unto  Jehovah."  "  In 
that  day  there  shall  be  no  more  Canaanite  in  the  house  of 
Jehovah"  (chap.  xiv.  1,  4,  6—9,  13,  20,  21). 

So  in  MALAOHI.  u  But  who  may  abide  the  day  of  his  coming, 
and  who  shall  stand  when  he  appeareth?"  "And  they  shall 
be  mine,  saith  Jehovah  of  hosts,  in  that  day  when  I  make  up  my 
jewels."  "  Behold,  the  day  cometh  that  shall  burn  as  an  oven." 
-c  Behold,  I  will  send  you  Elijah  the  prophet  before  the  coming 
of  the  great  and  dreadful  day  of  Jehovah  "  (chap.  iii.  2, 17,  and 
iv.  1,  5.). 

And  in  the  PSALMS  OF  DAVID.  "In  his  days  shall  the  righte 
ous  flourish,  and  abundance  of  peace  ; — he  shall  have  dominion 
also  from  sea  to  sea,  and  from  the  river  unto  the  ends  of  the 

(Psalm  Ixxii.  7,  8) ;  besides  other  places. 
22 


CONCERNING   THE   LORD.  5,  6 

5.  By  day  and  time,  in  these  places,  is  meant  the  coming  of 
the  Lord.     By  a  day  or  time  of  darkness,  of  thick  darkness,  of 
gloominess,  of  no  light,  of  desolation,  of  the  end  of  iniquity, 
and  of  destruction,  is  meant  the  corning  of  the  Lord  when  he 
is  no  longer  known,  and  consequently  when  there  is  nothing 
which  constitutes  a  church  remaining.     By  a  day  cruel  and 
terrible,  a  day  of  wrath,  of  anger,  of  tumult,  of  visitation,  of 
sacrifice,  of  recompense,  of  trouble,  of  battle,  and  of  mourning, 
is  meant  the  coming  of  the  Lord  to  judgment.     His  coming 
for  the  purpose  of  establishing  a  new  church,  which  should 
acknowledge  him  as  the  Redeemer  and  Saviour,  is  meant  by 
the  day  in  which  Jehovah  alone  should  be  exalted  ;  in  which 
he  should  be  one,  and  his  name  one  ;  in  which  the  branch  of 
Jehovah  should  be  beautiful  and  glorious ;  in  which  the  right 
eous  should  flourish ;   in  which   he   should  revive,  seek  his 
sheep,  and  make  a  new  covenant ;  in  which  the  mountains 
shall  drop  new  wine,  and  living  waters  go  out  from  Jerusalem  ; 
in  which  they  should  look  unto  the  God  of  Israel ;  besides 
many  similar  expressions. 

6.  To  the  above  passages,  shall  here  be  added  some  others 
which  speak  more  openly  of  the  coming  of  the  Lord  ;  as  these  : 
"  The  Lord  himself  shall  give  you  a  sign  :  Behold,  a  virgin 
shall  conceive  and  bear  a  Son,  and  shall  call  his  name  Immanuel 
[God  with  usY  (Isaiah  vii.  K  ;  Matt.  i.  22,  23).     "  Unto  us  a 
Child  is  born,  unto  us  a  Son  is  given  ;  and  the  Government  shall 
be  upon  his  shoulder  ;  and  his  name  shall  be  called  Wonderful, 
Counsellor,  the  mighty  God,  the  everlasting  Father,  the  Prince 
of  Peace.     Of  the  increase  of  his  government  and  peace  there 
shall  be  no  end,  upon  the  throne  of  David,  and  upon  his  king 
dom, — to  establish  it  with  judgment  and  with  justice,  from 
henceforth,  even  for  ever"  (Isaiah  ix.  6,  7).     "  There  shall  come 
forth  a  rod  out  of  the  stem  of  Jesse,  and  a  branch  shall  grow 
out  of  his  roots :  and  the  spirit  of  Jehovah  shall  rest  upon  him, 
the  spirit  of  wisdom  and  understanding,  the  spirit  of  counsel  and 
might."     "  Righteousness  shall  be  the  girdle  of  his  loins,  and 
truth  the  girdle  of  his  reins."     "  And  in  that  day  there  shall 
be  a  root  of  Jesse  which  shall  stand  for  an  ensign  of  the  people : 
to  it  shall  the  Gentiles  seek:  and  his  rest  shall  be  glorious" 
(Isaiah  xi.  1,  2,  5,  10).     "  Send  ye  the  lamb  to  the  ruler  of  the 
land,  from  Sela  to  the  wilderness,  unto  the  mount  of  the  daugh 
ter  of  Zion."     "  And  in  mercy  shall  the  throne  be  established  : 
and  he  shall  sit  upon  it  in  truth,  in  the  tabernacle  of  David, 
judging,  and  seeking  judgment,  and  hasting  righteousness" 
(Isaiah  xvi.  1,  5).     "  It  shall  be  said  in  that  day,  Lo  !  This  is 
our  God  ;  we  have  waited  for  him,  and  he  will  save  us  :  this  is 
Jehovah  ;  we  have  waited  for  him,  we  will  be  glad  and  rejoice 
in  his  salvation  "  (Isaiah  xxv.  9).     "  The  voice  ot  him  that  crieth 
in  the  wilderness,  Prepare  ye  the  way  of  Jehovah,  make  straight 

23 


6  DOCTRINE   OF   THE   NEW   JERUSALEM 

in  the  desert  a  high  way  for  our  God"  "  The  glory  of  Jehovah 
shall  be  revealed,  and  all  flesh  shall  see  it  together."  "  Behold, 
the  Lord  Jehovah  will  come  with  a  strong  hand,  and  his  arm 
shall  rule  for  him."  "  He  shall  feed  his  flock  like  a  shepherd  " 
(Isaiah  xl.  3,  5, 10, 11).  "  Behold — my  elect  in  whom  my  soul 
delighteth."  "  I  Jehovah  have  called  thee  in  righteousness, — 
and  will  give  thee  for  a  covenant  of  the  people,  for  a  light  of 
the  Gentiles ;  to  open  the  blind  eyes,  to  bring  out  the  prisoners 
from  the  prison,  and  them  that  sit  in  darkness  out  of  the  prison- 
house.  1  am  Jehovah,  that  is  my  name,  and  my  glory  will  I 
not  give  to  another"  (Isaiah  xliii.  1,  6 — 8).  "  Who  hath  be 
lieved  our  report,  and  to  whom  is  the  arm  of  Jehovah  re 
vealed  ?;'  "  He  hath  no  form  nor  comeliness ;  and  when  we 
shall  see  him  there  is  no  beauty — ."  "He  hath  borne  our 
griefs,  and  carried  our  sorrows"  (Isaiah  liii.  1,  2,  4).  "  Who  is 
this  that  cometh  from  Edom,  with  dyed  garments  from  Bozrah 
— travelling  in  the  greatness  of  his  strength  ?  I  that  speak  in 
righteousness,  mighty  to  save."  "  For  the  day  of  vengeance  is 
in  my  heart,  and  the  year  of  my  redeemed  is  come."  "  So  he 
was  their  Saviour  "  (Isaiah  Ixiii.  1,  4,  8).  "  Behold,  the  days 
come,  saith  Jehovah,  that  I  will  raise  unto  David  a  righteous 
branch,  and  a  king  shall  reign  and  prosper,  and  shall  execute 
judgment  and  justice  in  the  earth ;  and  this  is  his  name  whereby 
he  shall  be  called  :  Jehovah  our  righteousness"  (Jer.  xxiii.  5,  6, 
and  xxxiii.  15,  16).  "Rejoice  greatly,  O  daughter  of  Zion  ; 
shout,  O  daughter  of  Jerusalem  :  behold,  thy  king  corneth  unto 
thee  :  he  is  just,  arid  having  salvation."  "  He  shall  speak  peace 
unto  the  heathen  :  and  his  dominion  shall  be  from  sea  even  to 
sea,  and  from  the  river  even  to  the  ends  of  the  earth  "  (Zechariah 
ix.  9,  10).  "  Sing  and  rejoice,  O  daughter  of  Zion,  for  lo !  I 
come,  and  I  will  dwell  in  the  midst  of  thee. — And  many  nations 
shall  be  joined  to  Jehovah  in  that  day,  and  shall  be  my  people  " 
(ii.  10,  ll).  But  thou,  Bethlehem  Ephratah,  though  thou  be 
little  among  the  thousands  of  Judah  ;  yet  out  of  thee  shall  he 
come  forth  unto  me,  that  is  to  be  Ruler  in  Israel,  whose 
goings  forth  have  been  from  of  old,  from  everlasting."  "  He 
shall  stand  and  feed  in  the  strength  of  Jehovah"  (Micah  v.  2, 
4).  "  Behold,  I  will  send  my  messenger,  and  he  shall  prepare 
the  way  before  me  ;  and  Jehovah  whom  ye  seek  shall  suddenly 
come  to  his  temple,  even  the  messenger  of  the  covenant,  whom 
ye  delight  in;  behold,  he  shall  come. — But  who  may  abide  the 
day  of  his  coming  ?"  "  Behold,  I  will  send  unto  you  Elijah  the 
prophet,  before  the  coming  of  the  great  and  dreadful  day  of 
Jehovah  "  (Malachi  iii.  1,  2,  and  iv.  5).  "  I  saw,  and  behold, 
one  like  the  Son  of  Man  came  with  the  clouds  of  heaven  ; — 
and  there  was  given  him  dominion,  glory  and  a  kingdom,  that 
all  people,  and  nations,  and  languages,  should  serve  him.  His 
dominion  is  an  everlasting  dominion,  which  shall  not  pass  awn' 
'24- 


CONCERNING   THE   LORD.  6,  7 

and  his  kingdom  that  which  shall  not  be  destroyed."  "  And 
all  dominions  shall  serve  and  obey  him  "  (Dan.  vii.  13, 14,27). 
"  Seventy  weeks  are  determined  upon  thy  people,  and  upon  thy 
holy  city*,  to  finish  the  transgression, — and  to  seal  up  the  vision 
and  prophecy,  and  to  anoint  the  most  holy.  Know,  therefore, 
and  understand,  that  from  the  going-forth  of  the  commandment 
to  restore  and  to  build  Jerusalem,  unto  the  Messiah  the  prince, 
shall  be  seven  weeks  "  (Dan.  ix.  24,  25).  "  I  will  set  his  hand 
also  in  the  sea,  and  his  right  hand  in  the  rivers.  He  shall  cry 
unto  me,  Thou  art  my  Father,  my  God,  and  the  rock  of  my 
salvation.  Also  I  will  make  him  my  First-born,  higher  than 
the  kings  of  the  earth."  "  His  seed  also  will  I  make  to  endure 
forever,  and  his  throne  as  the  days  of  heaven  "  (Psalm  Ixxxix. 
25 — 27,  29).  "Jehovah  said  unto  my  Lord,  Sit  thou  at  my  right 
hand,  until  I  make  thine  enemies  thy  footstool.  Jehovah  shall 
send  the  rod  of  thy  strength  out  of  Zion  ;  rule  thou  in  the 
midst  of  thine  enemies.  Thou  art  a  priest  for  ever  after  the 
order  of  Melchizedeck  "  (Psalm  ex.  1,  2,  4  ;  see  Matt.  xxii.  44, 
Luke  xx.  42).  "  I  have  set  my  king  upon  my  holy  hill  of  Zion. 
I  will  declare  the  decree : — Jehovah  hath  said  unto  me,  Thou  art 
my  Son  ;  this  day  have  I  begotten  thee. — I  shall  give  thee  the 
heathen  for  thy  inheritance,  and  the  uttermost  parts  of  the 
earth  for  thy  possession."  "  Kiss  the  Son,  lest  he  be  angry, 
and  ye  perish  from  the  way. — Blessed  are  all  they  that  put  their 
trust  in  him  "  (Psalm  ii.  6 — 8,  12).  uThou  hast  made  him  a 
little  lower  than  the  angels ;  and  hast  crowned  him  with  glory 
and  honour.  Thou  madest  him  to  have  dominion  over  the 
works  of  thy  hands  :  thou  hast  put  all  things  under  his  feet " 
(Psalm  viii.  5,  6).  "  Jehovah,  remember  David  — how  he  sware 
unto  Jehovah,  and  vowed  unto  the  mighty  God  of  Jacob  : 
Surely  I  will  not  come  into  the  tabernacle  of  my  house,  nor  go 
up  into  my  bed ;  I  will  not  give  sleep  to  mine  eyes, — until  I 
find  out  a  place  for  Jehovah,  a  habitation  for  the  mighty  God  of 
Jacob.  Lo,  we  heard  of  it  at  Ephratah,  we  found  it  in  the 
fields  of  the  wood.  We  will  go  into  his  tabernacles:  we  will 
worship  at  his  footstool. — Let  thy  priests  be  clothed  with 
righteousness,  and  let  thy  saints  shout  for  joy  "  (Psalm  cxxxii. 
1,  7,  9).  But  these  passages  are  but  few  compared  to  what 
might  be  adduced. 

7.  That  the  whole  Sacred  Scripture  treats  solely  concerning 
the  Lord,  will  more  fully  appear  from  what  follows,  and  is  more 
particularly  shewn  in  The  Treatise  on  the  Sacred  Scripture.  In 
this  circumstance  alone  the  sanctity  of  the  Word  is  grounded. 
This  is  also  signified  by  these  words  in  the  Apocalypse  :  "  Tht 
testimony  of  Jesus  is  the  spirit  of  prophecy  "  (xix.  10). 
25 


8,  9  DOCTRINE  OF  THE  NEW  JERUSALEM 


BY  THE  LORD'S  FULFILLING  ALL  THE  CONTENTS  OF  THE  LAW, 
IS  MEANT,  THAT  HE  FULFILLED  ALL  THE  CONTENTS  OF  THE 
WORD. 

8.  IT  is  supposed  by  many  at  this  day,  that  when  it  is  said 
of  the  Lord,  that  he  fulfilled  the  law,  the  meaning  of  his  ex 
pression  is,  that  he  fulfilled  all  the  commandments  of  the  Deca 
logue,  and  that  thus  he  became  righteousness  ;  and  it  is  further 
supposed  that  by  the  belief  of  this  on  the  part  of  mankind,  he 
justifies  them,  that  is,  makes  them  righteous  also.    Nevertheless, 
that  is  not  the  meaning  of  that  expression  ;  but  its  real  signifi 
cation  is,  that  he  fulfilled  all  things  which  are  written  concern 
ing  him  in  the  law  and  the  prophets,  that  is,  in  the  whole  sacred 
Scripture,  because  this  treats  of  him  alone,  as  was  observed  in 
the  foregoing  section.     The  reason  why  many  have  entertained 
a  different  belief  is,  because  they  have  not  searched  the  Scrip 
tures  and  seen  what  is  there  meant  by  the  law.     By  the  law  are 
therein  signified,  in  a  strict  sense,  the  ten  commandments  of 
the  Decalogue ;  in  a  more  extensive  sense,  all  things  that  are 
written  in  the  five  books  of  Moses  ;  and  in  the  most  extensive 
sense,  all  things  that  are  contained  in  the  Word. 

I.  That  by  the  law,  in  a  strict  sense,  are  meant  the  Ten  Com 
mandments  of  the  Decalogue,  is  a  thing  generally  acknowledged. 

9.  II.  That  by  the  law,  in  a  more  extensive  sense,  are  meant 
all  things  that  are  written  in  the  fivebooks  of  Moses,  will  appear 
from  the  following  passages :  In  Luke :  "  Abraham  said  unto 
him,  [the  rich  man  in  hell]  They  have  Moses  and  the  prophets, 
let  them  hear  them.     If  they  hear  not  Moses  and  the  prophets, 
neither  will  they  be  persuaded,  though  one  rose  from  the  dead" 
(xvi.  29,  31).     In  John :   Philip  said   unto  Nathaniel,   "  We 
have  found  him  of  whom  Moses  in  the  law  and  the  prophets  did 
write"  (i.  45).     In  Matthew :  "  Think  not  that  I  am  come  to 
destroy  the  law  or  the  prophets :  I  am  not  come  to  destroy,  but 
to  fulfil"  (v.  17).     In  the  same  :  "  For  all  tliQ  prophets  and  the 
law  prophesied  unto  John"  (xi.  13).     In  Luke  :  "  The  law  and 
the  prophets  were  until  John  ;  since  that  time  the  kingdom  of 
God  is  preached"  (xvi.  16).     In  Matthew :  "  All  things  what 
soever  ye  would  that  men  should  do  unto  you,  do  ye  even  so  to 
them ;  for  this  is  the  law  and  the  prophets"  (vii.  12).     In  the 
same :  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul." — And — "  Thou  shalt  love  thy  neighbour 
as  thyself.     On  these  two  commandments  hang  all  the  law  and 
the  prophets"  (xxii.  37,  39,  40).     In  these  places,  by  Moses 
and  the  prophets,  as  also  by  the  law  and  the  prophets,  are  sig 
nified  all  things  that  are  written  in  the  books  of  Moses  and  in 
those  of  the  prophets.    That  by  the  law  in  particular  are  signified 
all  things  that  were  written  by  Moses,  will  further  appear  from 

C 


CONCERNING    THE    LORD.  9,  10 

the  following  passages  :  In  Luke  :  "  And  when  the  days  of  her 
purification,  according  to  the  law  of  Moses,  were  accomplished, 
they  brought  him  to  Jerusalem,  to  present  him  to  the  Lord : 
(as  it  is  written  in  the  law  of  the  Lord,  Every  male  that  openeth 
the  womb  shall  be  called  holy  to  the  Lord  ;)  and  to  offer  a 
sacrifice,  according  to  that  which  is  said  in  the  law  of  the  Lord, 
a  pair  of  turtle  doves,  or  two  young  pigeons."  "  And  the  parents 
brought  in  the  child  Jesus,  to  do  for  him  after  the  custom  of 
the  law"  "  And  when  they  had  performed  all  things  according 
to  the  law  of  the  Lord"  (ii.  22—24,  27,  39V  In  John  :  "  Moses 
in  the  law  commanded  us,  that  such  should  be  stoned"  (viii.  5). 
In  the  same :  "  The  law  was  given  by  Moses"  (i.  17).  From 
whence  it  appears,  that  sometimes  the  law  is  named,  and  some 
times  Moses,  where  such  things  are  treated  of  as  are  contained 
in  the  books  written  by  him  ;  as  is  also  done  in  Matthew  viii.  4; 
Mark  x.  2 — 4;  xii.  19  ;  Luke  xx.  28,  37;  John  iii.  14;  vii.  19, 
51 ;  viii.  17 ;  xix.  7.  Many  things  commanded  to  be  performed, 
are  also  called,  by  Moses  himself,  the  law  :  as  in  relation  to  the 
burnt  offerings,  Levit.  vi.  9  ;  vii.  1,  11 ;  to  the  meat  offering, 
Levit.  vi.  14;  to  the  leprosy,  Levit.  xiv.  2 ;  to  jealousy,  Numb, 
v.  29  ;  and  to  the  Nazariteship,  Numb.  vi.  13,  21.  Moses  him 
self  also  called  his  book  the  law :  "  Moses  wrote  this  law,  and 
delivered  it  unto  the  priests,  the  sons  of  Levi,  who  bare  the 
ark  of  the  covenant  of  Jehovah."  And  he  said  unto  them, "  Take 
this  book  of  the  law,  and  put  it  in  the  side  of  the  ark  of  the 
covenant  of  Jehovah."  (Deut.  xxxi.  9,  26).  It  was  put  in  the 
side  of  the  ark,  because  within  the  ark  were  the  tables  of  stone, 
which,  in  a  strict  sense,  are  called  the  law.  The  books  of  Moses 
are  afterwards,  also,  called  the  law :  "  And  Hilkiah  the  high 
priest  said  unto  Shaphan  the  scribe,  I  have  found  the  book  of 
the  law  in  the  house  of  Jehovah."  "  And  when  the  king  had 
heard  the  words  of  the  book  of  the  law,  he  rent  his  clothes"  (2 
Kings  xxii.  8,  11). 

10.  III.  That  by  the  law,  in  the  most  extensive  sense,  are 
meant  all  things  that  are  contained  in  the  Word,  may  appear  from 
the  following  passages.  "  Jesus  answered  them,  Is  it  not  written 
in  your  law,  I  said  ye  are  gods"  (John  x.  34)  ?  This  is  written 
in  Psalm  Ixxxii.  6.  "The  people  answered  him,  We  have  heard 
out  of  the  law,  that  Christ  abideth  for  ever"  (John  xii.  34). 
This  is  written  in  Psalm  Ixxxix.  29  ;  ex.  4 ;  and  in  Daniel  vii. 
14.  "That  the  word  might  be  fulfilled  that  is  written  in  their 
law,  They  hated  me  without  a  cause"  (John  xv.  25).  This  i's 
written  in  Psalm  xxxv.  19.  "  The  Pharisees  answered.  Have 
any  of  the  rulers— believed  on  him  ?  but  this  people  who  know- 
eth  not  the  law  are  cursed"  (John  vii.  48,  49).  "  It  is  easier  for 
heaven  and  earth  to  pass,  than  one  tittle  of  the  law  to  fail " 
(Luke  xvi.  17) ;  where,  by  the  law,  is  signified  the  whole  of  the 
Sacred  Scripture. 
27 


11  DOCTRINE    OF    THE   NEW    JERUSALEM 

11.  That  by  the  Lord's  fulfilling  all  the  contents  of  the  law, 
is  meant,  that  he  fulfilled  all  the  contents  of  the  "Word,  will 
farther  appear  from  those  passages  where  it  is  said,  that  the 
Scripture  was  fulfilled  by  him,  and  that  all  things  were  finished ; 
as  from  the  following :  Jesus  "  went  into  the  synagogue, — and 
stood  up  to  read.  And  there  was  delivered  unto  him  the  book 
of  the  prophet  Esaias.  And  when  he  had  opened  the  book,  he 
found  the  place  where  it  was  written,  the  spirit  of  the  Lord  is 
upon  me,  because  he  hath  anointed  me  to  preach  the  gospel  to 
the  poor  ;  he  hath  sent  me  to  heal  the  broken-hearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight  to  the  blind ; 
— to  preach  the  acceptable  year  of  the  Lord.  And  he  closed 
the  book, — and  began  to  say,  This  day  is  this  Scripture  fulfilled 
in  your  ears"  (Luke  iv.  16,  21).  "  Search  the  Scriptures  for 
they — testify  of  me"  (John  v.  39).  "  That  the  Scripture  may 
he  fulfilled,  He  that  eateth  bread  with  me  hath  lifted  up  his  heel 
against  me"  (John  xiii.  18).  "  None  of  them  is  lost,  but  the 
son  of  perdition,  that  the  Scripture  might  l)e  fulfilled"  (John 
xvii.  12).  "  That  the  saying  might  he  fulfilled  which  he  spake  ; 
Of  them  which  thou  gavest  me  have  I  lost  none"  (John  xviii.  9). 
"  Then  said  Jesus  unto  him  [Peter],  Put  up  again  thy  sword 
into  his  place ; — how  then  shall  the  Scriptures  be  fulfilled,  that 
thus  it  must  be  ?"  "  But  all  this  was  done,  that  the  Scriptures 
of  the  prophets  might  ~be  fulfilled"  (Matt.  xxvi.  52,  54,  56). 
"  The  Son  of  Man  indeed  goeth,  as  it  is  written  of  him"  "  But 
the  Scriptures  must  he  fulfilled"  (Mark  xiv.  21,  49).  "And  the 
Scripture  was  fulfilled  which  saith,  and  he  was  numbered  with 
the  transgressors"  (Mark  xv.  28 ;  Luke  xxii.  37).  "  That  the 
Scripture  might  he  fulfilled  which  said,  They  parted  my  raiment 
amongst  them,  and  for  "my  vesture  did  they  cast  lots"  (John 
xix.  24).  "  After  this,  Jesus,  knowing  that  all  things  were  now 
accomplished,  that  the  Scripture  might  be  fulfilled,  saith,  I  thirst" 
(John  xix.  28).  "  When  Jesus  received  the  vinegar,  he  said, 
It  is  finished"  that  is,  It  is  fulfilled  (John  xix.  30).  "  These 
things  were  done  that  the  Scripture  should  be  fulfilled,  A  bone 
of  him  shall  not  be  broken  :  And  again,  another  Scripture  saith, 
They  shall  look  on  him  whom  they  pierced"  (John.  xix.  36,  37) : 
besides  other  places,  where  passages  are  adduced  from  the  pro 
phets,  without  its  being  said,  at  the  same  time,  that  the  law,  or 
the  Scripture,  was  fulfilled.  That  the  whole  of  the  World  treats 
of  the  Lord,  and  that  he  came  into  the  world  to  fulfil  it,  he 
also  taught  his  disciples  before  his  departure,  in  these  words : 
"Jesus  said  unto  them,  O  fools,  and  slow  of  heart  to  believe  all 
that  the  prophets  have  spoken !  Ought  not  Christ  to  have 
suffered  these  things,  and  to  enter  into  nis  glory?  And  begin 
ning  at  Moses  and  all  the  prophets,  he  expounded  unto  them  in 
all  the  Scriptures  the  things  concerning  himself''  (Luke  xxiv.  25 
— 27).  And  further :  Jesus  said  unto  his  disciples,  "  These  are 
28 


CONCERNING   THE   LORD.  11,    12 

the  words  which  I  spake  unto  you  whilst  I  was  yet  with  you, 
that  all  things  must  oe  fulfilled  which  were  written  in  the  law  of 
Moses,  and  in  the  prophets,  and  in  the  Psalms  concerning  me" 
(Luke  xxiv.  44).  That  the  Lord  whilst  in  the  world,  fulfilled 
all  the  contents  of  the  Word,  even  to  its  minutest  particulars, 
is  evident  from  these  his  own  words  :  "  Yerily  I  say  unto  you, 
till  heaven  and  earth  pass,  one  jot •,  or  one  tittle  shall  in  no  wise 
pass  from  the  law,  till  all  be  fulfilled"  (Matt.  v.  18.) 

Hence  then  may  be  clearly  seen,  that  when  it  is  said  that 
the  Lord  fulfilled  all  the  contents  of  the  law,  the  meaning  is, 
not  merely  that  he  fulfilled  all  the  commandments  of  the  Deca 
logue,  but  all  the  contents  of  the  Word. 


THE  LORD  CAME  INTO  THE  WORLD  TO  SUBJUGATE  THE  HELLS  AND 
TO  GLORIFY  HIS  HUMAN ;  AND  THE  PASSION  OF  THE  CROSS  WAS 
THE  LAST  COMBAT,  BY  WHICH  HE  FULLY  CONQUERED  THE  HELLS, 
AND  FULLY  GLORIFIED  HIS  HUMAN. 

12.  IT  is  known  in  the  church,  that  the  Lord  conquered 
death,  by  which  is  meant  hell,  and  that  he  afterwards  ascended 
in  glory  into  heaven ;  but  it  is  not  yet  known  that  the  Lord 
conquered  death  or  hell  by  combats,  which  are  temptations, 
and  at  the  same  time,  by  these  means,  glorified  his  Human ; 
and  that  the  passion  of  the  cross  was  the  last  combat  or  tempta 
tion,  by  which  he  conquered  the  one  and  glorified  the  other. 
These  [combats]  are  frequently  treated  of  in  the  prophets  and 
in  David,  but  not  so  frequently  in  the  evangelists  ;  for  by  these 
the  temptations  which  he  sustained  from  his  childhood  are 
briefly  described  by  his  temptations  in  the  wilderness,  and 
afterwards  by  the  devil,  and  finally  by  his  sufferings  in  Geth- 
semane  and  on  the  cross.  His  temptations  in  the  wilderness, 
and  afterwards  by  the  devil,  are  related  in  Matthew  iv.  1 — 11; 
in  Mark  i.  12,  13  ;  and  in  Luke  iv.  1 — 13.  But  by  these  are 
signified  all  the  temptations  that  he  suffered  even  to  the  last. 
He  did  not  reveal  more  concerning  them  to  his  disciples,  for  it 
is  said  in  Isaiah,  "He  was  oppressed,  and  he  was  afflicted,  yet 
he  opened  not  his  mouth:  he  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb,  so  he 
openeth  not  his  mouth"  (liii.  7).  His  temptations  in  Gethsemane 
are  related  in  Matthew  xxvi.  36 — 44 ;  in  Mark  xiv.  32 — 4:2 ; 
and  in  Luke  xxii.  39 — 46 :  and  these  on  the  cross,  in  Matthew 
xxvii.  33—50 ;  in  Mark  xv.  22—37 ;  in  Luke  xxiii.  33—39  ; 
and  in  John  xix.  17 — 34.  Temptations  are  nothing  else  than 
combats  against  the  hells.  Concerning  the  temptations  or 
spiritual  conflicts  of  the  Lord,  see  the  treatise  on  the  New  Jeru 
salem  and  its  Heavenly  Doctrine,  n.  201  and  302  ;  and  concern 
ing  temptations  in  general,  n.  189 — 200  of  the  same  work. 
29 


13,  14  DOCTRINE   OF   THE   NEW   JERUSALEM 

13.  That  the  Lord,  by  the  passion  of  the  cross,  fully  con 
quered  the  hells,  he  himself  teaches  in  John :  "  Now  is  the 
judgment  of  this  world  ;  now  shall  the  prince  of  this  world  be 
cast  out'1  (xii.  31).  This  the  Lord  spoke,  when  the  passion  of 
the  cross  was  about  to  take  place.  So  again:  "  The  prince  of 
this  world  is  judged"  (xvi.  llj.  Also:  "Be  of  good  cheer,  1 
have  overcome  the  world'-  (xvi.  33).  And  in  Luke  :  "  He  [Jesus] 
said, — 1  beheld  Satan  as  lightning  fall  from  heaven"  (x.  18.)  In 
these  passages,  by  the  world,  the  prince  of  the  world,  Satan, 
and  the  devil,  is  meant  hell. 

That  the  Lord,  also,  by  the  passion  of  the  cross,  fully  glori 
fied  his  Human,  lie  teaches  in  John :  "  When  he  [Judas]  was 
gone  out,  Jesus  said,  Now  is  the  Son  of  Man  glorified,  and  God 
is  glorified  in  him.  If  God  be  glorified  in  him,  God  will  also 
glorify  him  in  himself,  and  will  straightway  glorify  him"  (xiii. 
31,  32).  In  the  same  :  "  Father,  the  hour  is  come :  glorify  thy 
Son,  that  thy  Son  also  may  glorify  thee"  (xvii.  1).  And  again  : 
"  Now  is  my  soul  troubled."  And  he  said  :  "  Father,  glorify 
thy  name.  Then  came  there  a  voice  from  heaven,  saying,  I 
have  both  glorified  it,  and  will  glorify  it  again"  (xii.  27,  28).  In 
Luke :  "  Ought  not  Christ  to  have  suffered  these  things,  and 
to  enter  into  his  glory  f"  (xxiv.  26).  All  this  is  said  in  reference 
to  his  passion.  The  glorifying  here  spoken  of,  is  the  uniting  of 
the  Divine  and  the  Human;  wherefore- it  is  said,  "and  God 
will  glorify  him  in  himself." 

14.  That  the  Lord  came  into  the  world  to  reduce  to  order  all 
things  in  heaven  and  thence  on  earth ;  that  this  was  effected 
by  combats  against  the  hells,  which  at  that  time  infested  every 
man  on  his  entrance  into  and  departure  out  of  the  world ;  and 
that  hereby  he  became  righteousness  and  saved  mankind,  who 
otherwise  could  not  have  been  saved  ;  is  evident  from  many 
predictions  of  the  prophets,  of  which  only  a  few  shall  be  here 
adduced.  In  Isaiah :  "Who  is  this  that  cometh  from  Edom, 
with  dyed  garments  from  Bozrah  ?  this  that  is  glorious  in  his 
apparel,  travelling  in  the  greatness  of  his  strength?  I  that 
speak  in  righteousness,  mighty  to  save.  Wherefore  art  thou 
red  in  thine  apparel,  and  thy  garments  like  him  that  treadeth 
in  the  wine-fat  ?  I  have  trodden  the  wine-press  alone,  and  of 
the  people  there  was  none  with  me ;  for  I  will  tread  them  in 
mine  anger,  and  trample  them  in  my  fury ;  and  their  blood 
shall  be  sprinkled  upon  my  garments; — for  the  day  of  vengeance 
is  in  my  heart,  and  the  year  of  my  redeemed  is  come. — Mine 
own  arm  brought  salvation  unto  me. — I  will  bring  down  their 
strength  to  the  earth. — He  said,  Surely  they  are  my  people, 
children  that  will  not  lie  :  so  he  was  their  Saviour. — In  his  love 
and  in  his  pity  he  redeemed  them"  (Ixiii.  1,  6,  8,  9).  These  . 
words  are  spoken  of  the  Lord's  combats  against  the  hells.  By 
the  apparel  in  which  he  was  glorious,  and  which  was  red,  is 
30 


^??^BJ 

CONCERNING  THE  LORD.  14 

signified  the  Word,  which  suffered  violence  from  the  Jewish 
people.  His  combats  against  the  hells,  and  his  victories  over 
them,  are  described  by  his  treading  them  in  his  anger,  and 
trampling  them  in  his  wrath.  His  combating  alone,  and  by 
his  own  proper  power,  is  described  by  these  words  :  "  Of  the 
people  there  was  none  with  me ; — therefore  mine  own  arm 
brought  salvation  unto  me  ; — I  will  bring  down  their  strength 
to  the  earth."  That  he  thereby  became  a  Saviour  and  a  Re 
deemer,  is  described  by  these  words  :  "  So  he  was  their  Saviour  ; 
— in  his  love  and  in  his  pity  he  redeemed  them."  And  that 
this  was  the  cause  of  his  coming  is  described  by  these  words : 
"  The  day  of  vengeance  is  in  my  heart,  and  the  year  of  mj 
redeemed  is  come."  Again,  in  Isaiah:  "He  saw  that  there 
was  no  man,  and  wondered  that  there  was  no  intercessor: 
therefore  his  arm  brought  salvation  unto  him,  and  his  righte 
ousness  it  sustained  him.  For  he  put  on  righteousness  as  a 
breast-plate,  and  a  helmet  of  salvation  upon  his  head  ;  and  he 
put  on  the  garments  of  vengeance  for  clothing,  and  was  clad 
with  zeal  as  a  cloak."  "  And  the  Redeemer  shall  come  to  Zioii" 
(lix.  16,  17,  20).  These  words  are  also  spoken  in  reference  to 
the  combats  of  the  Lord  against  the  hells  during  his  abode  in 
the  world.  That  he  fought  against  them  from  his  own  proper 
power,  is  signified  by  this  :  "  He  saw  that  there  was  no  man  ; — 
therefore  his  arm  brought  salvation  unto  him."  That  thereby 
he  became  righteousness  itself,  is  thus  described  :  "  His  righte 
ousness  it  sustained  him.  :  for  he  put  on  righteousness  as  a 
breast-plate."  And  that  thus  he  redeemed  mankind,  by  this  : 
"  And  the  Redeemer  shall  come  to  Zion."  So  in  Jeremiah : 
"  Wherefore  have  I  seen  them  dismayed  ? — and  their  mighty 
ones  are  beaten  down,  and  are  fled  apace,  and  look  not  back." 
"  For  this  is  the  day  of  the  Lord  Jehovah  of  hosts,  a  day  of 
vengeance,  that  he  may  avenge  him  of  his  adversaries  :  and  the 
sword  shall  devour  and  it  shall  be  satiate"  (xlvi.  5, 10).  Here 
also,  the  combats  of  the  Lord  with  the  hells,  and  his  victories 
over  them,  are  described  when  it  is  said,  u  Wherefore  have  1 
Been  them  dismayed  ?  and  their  mighty  ones  are  beaten  down  ; 
and  are  fled  apace,  and  look  not  back  :"  by  their  mighty  ones, 
and  the  Lord's  enemies,  are  here  meant  the  hells,  for  all  therein 
entertain  hatred  against  the  Lord.  His  coming  into  the  world 
for  this  purpose,  is  signified  by  these  words  :  "  It  is  the  day  of 
the  Lord  Jehovah  of  hosts,  a  day  of  vengeance,  that  he  may 
avenge  him  of  his  adversaries."  Again,  in  the  same  prophet : 
"  Her  young  men  shall  fall  in  her  streets,  and  all  the  men  of 
war  shall  be  cut  off  in  that  day"  (xlix.  26).  So  in  Joel :  "  Je 
hovah  shall  utter  his  voice  before  his  army  : — the  day  of  Jehovah 
is  great  and  very  terrible  ;  and  who  can  abide  it  ?"  (ii.  11).  In 
Zephaniah :  "  In  the  day  of  the  sacrifice  of  Jehovah,  I  will 
punish  the  princes,  and  the  king's  children,  and  all  such  as  are 
31 


14  DOCTRINE  OF  THE  NEW  JERUSALEM. 

clothed  with  strange  apparel."  "  That  day  is  a  day  of  trouble, 
— a  day  of  the  trumpet  and  alarm  against  the  fenced  cities" 
(i.  8, 15,  16).  In  Zechariah  :  "Then  shall  Jehovah  go  forth 
and  fight  against  those  nations,  as  when  he  fought  in  the  day 
of  battle :  and  his  feet  shall  stand  in  that  day  upon  the  mount 
of  Olives,  which  is  before  Jerusalem. — And  ye  shall  flee  to  the 
valley  of  the  mountains. — In  that  day  the  light  shall  not  be 
clear  nor  dark."  "  And  Jehovah  shall  be  king  over  all  the  earth; 
in  that  day  there  shall  be  one  Jehovah,  and  his  name  one"  (xiv. 
3 — 6,  9).  In  these  places,  also,  the  Lord's  combats  are  the 
subject  treated  of:  by  "  that  day,"  is  meant  his  coming.  The 
mount  of  Olives,  which  was  before  Jerusalem,  was  also  the  place 
where  the  Lord  was  wont  to  abide  ;  see  Mark  xiii.  3  ;  xiv.  26  ; 
Luke  xxi.  37 ;  xxii.  39  ;  John  viii.  1  ;  besides  other  places.  So 
in  David  :  "  The  sorrows  of  hell  compassed  me  about,  the  snares 
of  death  prevented  me."  "  He  sent  out  his  arrows  and  scattered 
them,  and  he  shot  out  lightnings  and  discomfited  them."  "  I 
have  pursued  mine  enemies  and  overtaken  them,  neither 
did  I  turn  again  till  they  were  consumed.  I  have  wounded 
them  that  they  were  not  able  to  rise. — Thou  hast  girded 
me  with  strength  unto  the  battle  :  thou  hast  subdued  under 
me  those  that  rose  up  against  me.  Thou  hast  also  given 
me  the  necks  of  mine  enemies. — Then  did  I  beat  them  small 
as  the  dust  before  the  wind,  I  did  cast  them  out  as  the  dirt  in 
the  street"  (Psalm  xviii.  5,  14,  37—40,  42).  The  cords  and 
snares  of  death  that  compassed  and  prevented,  signify  tempta 
tions,  which,  being  from  hell,  are  also  called  the  cords  of  hell. 
These  verses,  with  the  whole  of  this  Psalm,  treat  of  the  combats 
arid  victories  of  the  Lord  ;  it  is  therefore  said,  "  Thou  hast  made 
me  the  head  of  the  heathen  ;  a  people  whom  I  have  not  known 
shall  serve  me  "  (verse  43).  Again  :  "  Gird  thy  sword  upon  thy 
thigh,  O  most  mighty. — Thine  arrows  are  sharp  in  the  heart  of 
the  king's  enemies ;  whereby  the  people  fall  under  thee.  Thy 
throne,  O  God,  is  for  ever  and  ever. — Thou  lovest  righteousness, 
— therefore  God,  thy  God,  hath  anointed  thee"  (Psalm  xiv.  3, 
5 — 7).  These  words  also  relate  to  the  combats  with  the  hells, 
and  their  subjugation ;  the  whole  Psalm  treats  of  the  Lord,  of 
his  combats,  his  glorification,  and  of  the  salvation  of  the  faithful 
by  him.  Again,  in  David  :  "  A  fire  goeth  before  him,  and 
burneth  up  his  enemies  round  about.  The  earth  saw  and  trem 
bled  ;  the  hills  melted  like  wax — at  the  presence  of  the  Lord  of 
the  whole  earth.  The  heavens  declare  his  righteousness,  and 
all  the  people  see  his  glory"  (Psalm  xcvii.  3 — 6).  This  Psalm 
likewise  treats  of  the  Lord,  and  of  the  same  things  as  the  former. 
So  again  :  "Jehovah  said  unto  my  Lord,  Sit  thou  at  my  right 
hand  until  I  make  thine  enemies  my  footstool. — Rule  thou  in 
the  midst  of  thine  enemies."  "  The  Lord  at  thy  right  hand 
shall  strike  through  kings  in  the  day  of  his  wrath  ; — he  shall  fill 
32 


OONVEKNINO-    THE    LORD.  14 

the  place-s  with  the  dead  bodies ;  he  shall  wound  the  heads  over 
many  countries"  (Psalm  ex.  1,  2,  5,  6).  That  this  relates  to 
the  Lord,  appears  from  his  own  words  in  Matthew  xxii.  44;  in 
Mark  xii.  36;  and  in  Luke  xx.  42.  By  sitting  on  the  right 
hand  is  signified  omnipotence ;  by  his  enemies  are  signified  the 
hells  ;  by  kings,  those  who  are  principled  in  falsities  grounded 
in  evil  ;  to  make  them  a  footstool,  to  strike  them  through  in 
the  day  of  his  wrath,  and  to  fill  the  places  with  dead  bodies,  is 
to  destroy  their  power;  and  to  wound  the  head  over  many 
countries,  is  to  destroy  the  whole.  Since  the  Lord  conquered 
the  hells  alone,  without  the  aid  of  any  angel,  he  is  therefore 
called  a  mighty  man  and  a  man  of  war  (Isaiah  xlii.  13) :  the  Icing 
of  glory,  Jehovah  strong  and  mighty,  Jehovah  mighty  in  battle 
(Psalm  xxiv.  8, 10) :  the  mighty  God  of  Jacob  (Psalm  cxxxii.  2); 
and,  in  many  places,  Jehovah  Zebaoth,  that  is,  Jehovah  of  the 
hosts  or  armies  of  war.  His  coming  also,  which  is  meant  by 
the  day  of  Jehovah,  is  called  a  terrible  day,  a  cruel  day,  a  day 
of  indignation,  of  anger,  of  wrath,  of  vengeance,  of  destruction, 
of  war,  of  the  trumpet  and  alarm,  and  of  tumult ;  as  may  be 
seen  in  the  places  adduced  above.*  And  because  by  means  of 
such  combats  with  the  hells,  and  their  subjugation,  a  last  judg 
ment  was  accomplished  by  the  Lord  whilst  he  was  in  the  world, 
therefore  this  also  is  spoken  of  in  many  places :  as  in  David : 
Jehovah  "  cometh  to  judge  the  earth  :  he  shall  judge  the  world 

;ruth 


with  righteousness,  and  the  people  with  his  truth"  (Psalm  xcvi. 
13).  So  likewise  in  many  other  places.  These  quotations  have 
been  tak«n  from  the  prophetical  parts  of  the  Word  ;  but,  in  the 
historical  parts,  the  same  things  are  represented  by  the  wars  of 
the  children  of  Israel  with  various  nations :  for  whatever  is 
written  in  the  Word,  either  in  its  prophetical  or  historical  parts, 
has  reference  to  the  Lord ;  and  hence  the  Word  is  divine.  Many 
arcana  relating  to  the  Lord's  glorification  are  contained  in  the 
rituals  of  the  Israeli  tish  Church;  as  in  its  burnt  offerings  and 
sacrifices,  in  its  sabbaths  and  feasts,  and  in  the  priesthood  of 
Aaron  and  the  Levites :  so  also  in  the  other  ordinances  of  Moses, 
which  are  called  laws,  judgments,  and  statutes :  and  this  is 
meant  by  the  Lord's  words  when  he  said  to  the  disciples,  "All 
things  must  be  fulfilled  which  were  written  in  the  law  of  Moses 
— concerning  me"  (Luke  xxiv.  44) ;  and  when  he  said  of  Moses 
to  the  Jews,  "He  wrote  of  me"  (John  v.  46). 

From  all  this  then  it  is  evident,  that  the  Lord  came  into  the 
world  to  subjugate  the  hells,  and  to  glorify  his  human ;  and  that 
the  passion  of  the  cross  was  the  final  conflict,  by  which  he  fully 
conquered  the  hells,  and  fully  glorified  his  human.  The  pas 
sages  in  the  prophetical  part  of  the  Word  which  treat  of  the 
Lord's  combats  with  the  hells  and  victories  over  them;  or, 

*  No.  4 

33  o 


14,  15  DOCTRINE   OF   THE   NEW   JERUSALEM 

what  is  the  same  thing,  which  treat  of  the  last  judgment 
executed  by  him  when  in  the  world  ;  as  also  of  his  passion,  and 
the  glorification  of  his  human  ;  are  so  numerous,  that  were  they 
all  adduced,  they  would  fill  many  pages. 


THE   LORD,    BY   THE   PASSION   OF   THE    CROSS,    DID    NOT    TAKE    AWAY 
SINS,    BUT    BORE    THEM. 

15.  There  are  some  within  the  church,  who  believe  that  the 
Lord  by  the  passion  of  the  cross  took  away  sins,  and  made 
satisfaction  to  the  father,  and  thus  redeemed  mankind :  some 
also  imagine  that  he  transferred  to  himself  the  sins  of  those  who 
have  faith  in  him,  bore  them,  and  cast  them  into  the  depth  of 
the  sea,  that  is,  into  hell :  in  which  opinion  they  confirm  them 
selves  by  the  words  of  John  concerning  Jesus :  "  Behold,  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world'7  (John 
i.  29) :  and  \>y  these  words  of  the  Lord  in  Isaiah :  "  He  hath 
borne  our  griefs,  and  carried  our  sorrows. — He  was  wounded  for 
our  transgressions,  he  was  bruised  for  our  iniquities ;  the  chas 
tisement  of  our  peace  was  upon  him  ;  and  with  his  stripes  we 
are  healed. — Jehovah  hath  made  the  iniquities  of  us  all  to  meet 
on  him.  He  was  oppressed,  and  he  wras  afflicted,  yet  he  opened 
not  his  mouth  ;  he  is  brought  as  a  lamb  to  the  slaughter. — He 
was  cut  off  out  of  the  land  of  the  living  :  for  the  transgression 
of  my  people  was  he  stricken  :  and  he  made  his  grave  with  the 
wicked,  and  with  the  rich  in  his  death. — He  shall  see  of  the 
travail  of  his  soul,  and  shall  be  satisfied  :  by  his  knowledge 
Bhall  my  righteous  servant  justify  many  ;  for  he  shall  bear  their 
iniquities. — He  hath  poured  out  his  soul  unto  death  ;  and  he 
was  numbered  with  the  transgressors  :  and  he  bare  the  sin  of 
many,  and  made  intercession  for  the  transgressors"  (liii.  4,  to 
the  end).  Both  these  passages  relate  to  the  temptations  and 
passion  of  the  Lord ;  and  by  his  taking  away  sins,  and  by 
the  iniquities  of  us  all  meeting  on  him,  the  same  is  meant  as  by 
carrying  sorrows  and  iniquities.  It  shall  therefore  be  shewn, 
in  the  first  place,  what  is  implied  by  bearing  iniquities,  and 
afterwards,  what  by  taking  them  away.  By  the  Lord's  bearing 
iniquities,  nothing  else  is  meant  than  his  sustaining  dire  temp 
tations;  also,  his  suffering  the  Jews  to  treat  him  as  they  had 
treated  the  word  ;  which  they  did,  because  he  was  the  Word. 
For  the  church,  which  at  that  time  existed  with  the  Jewish 
nation,  was  then  in  a  state  of  utter  devastation,  in  consequence 
of  having  perverted  every  thing  contained  in  the  Word,  so  that 
there  was  not  a  single  truth  left ;  which  also  was  the  reason 
that  they  did  not  acknowledge  the  Lord.  This  is  meant, 
and  was  signified,  by  all  the  circumstances  that  attended  the 
34 


CONCERNING    THE    LORD.  15 

Lord's  passion.  The  prophets  were  also  treated  in  a  similar 
manner,  because  they  represented  the  Lord  with  respect  to  the 
Word,  and  thence  with  respect  to  the  church  ;  and  the  Lord 
was  pre-eminently  THE  PROPHET. 

That  the  Lord  was  THE  PROPHET,  may  appear  from  these 
passages :  Jesus  said,  "  a  prophet  is  not  without  honour,  save  in 
his  own  country,  and  in  his  own  house"  (Matt.  xiii.  57;  Mark 
vi.  4 ;  Luke  iv.  24).  Jesus  said,  "  it  cannot  be  that  a  prophet 
perish  out  of  Jerusalem"  (Luke  xiii.  33).  "  And  the  multitude 
said,  This  is  Jesus  the  prophet  of  Nazareth"  (Matt.  xxi.  11; 
John  vii.  4:0).  "  And  there  came  a  fear  on  all ;  and  they 
glorified  God,  saying  that  a  great  prophet  is  risen  up  among 
us"  (Luke  vii.  16).  So  it  is  declared  by  Moses,  that  a  prophet 
should  be  raised  out  of  the  midst  of  their  brethren,  "  whose  words 
they  shall  obey"  (Deut.  xviii.  15—19). 

That  the  prophets  also  represented  the  state  of  the  church, 
arid  were  commanded  to  do  certain  things  with  that  view,  may 
appear  from  the  following  instances ;  The  prophet  Isaiah  was 
for  that  purpose  enjoined  to  loose  the  sackcloth  from  off  his 
loins,  and  to  put  off  the  shoe  from  his  foot,  and  to  walk  naked 
and  bare-foot  three  years,  for  a  sign  and  a  wonder  (Isaiah  xx. 
2,  3).  The  prophet  Jeremiah,  in  order  that  he  might  represent 
the  state  of  the  church,  was  commanded  to  get  for  hii/iself  a 
linen  girdle,  and  put  it  upon  his  loins,  and  not  put  it  in  water, 
and  that  he  should  hide  it  in  the  hole  of  a  rock  near  tae  river 
Euphrates  :  and  after  many  days  he  found  it  rotten  (Jerun.  xiii. 
1 — 7).  The  same  prophet  was  commanded,  for  the  same 
purpose,  not  to  take  a  wife  in  that  place,  nor  to  enter  into  the 
house  of  mourning,  neither  go  to  lament,  nor  enter  into  the 
house  of  feasting  (Jerem.  xvi.  2,  5,  8).  The  prophet  Ezekiel, 
that  he  might  represent  the  state  of  the  church,  was  commanded 
to  take  unto  him  a  barber's  razor,  and  cause  it  to  pass  upon  his 
head,  and  upon  his  beard ;  and  afterwards  to  divide  it,  and  to 
burn  with  tire  the  third  part  of  it  in  the  midst  of  the  city,  to 
smite  a  third  part  of  it  with  a  knife,  and  to  scatter  a  third  part 
in  the  wind ;  and  that  he  should  take  a  few  in  number  and  bind 
them  in  his  skirts,  then  take  of  them  again,  and  cast  them  into 
the  midst  of  the  fire,  and  burn  them  (Ezek.  v.  1 — 4).  He  was 
also  commanded,  for  the  same  purpose,  to  prepare  for  himself 
stuff  for  removing,  and  to  remove  into  another  place  in  the  sight 
of  the  children  of  Israel ;  and  that  he  should  bring  forth  his 
stuff  by  day,  and  should  go  forth  in  the  evening  through  a  hole 
made  in  the  wall,  covering  his  face  so  that  he  might  not  see  the 
ground ;  and  that  so  he  should  be  a  sign  unto  the  house  of 
Israel,  and  should  say,  I  am  your  sign :  like  as  I  have  done,  so 
shall  it  be  done  unto  you  (Ezek.  xii.  3 — 7,  11).  The  prophet 
Hosea,  that  he  might  represent  the  state  of  the  church,  was 
commanded  to  take  to  himself  a  harlot  for  a  wife :  and  it  is 
35 


15,   16  DOCTRINE    OF    THE    NEW   JERUSALEM 

written  that  lie  did  so,  and  that  she  bare  him  three  children, 
one  of  whom  was  called  Jezreel  [Dropping  of  the  friendship  of 
God],  the  second,  She  that  hath  not  obtained  mercy,  and  the 
third,  Not  my  people  (see  Hosea  i.  2 — 9).  And,  again,  he  was 
commanded  to  go  and  love  a  woman  beloved  of  her  friend,  yet 
an  adultress  ;  whom  also  he  bought  for  fifteen  pieces  of  silver 
(Hosea  iii.  1,  2).  The  prophet  Ezekiel,  that  he  might  represent 
the  state  of  the  church,  was  also  commanded  to  take  a  tile,  and 
to  portray  upon  it  the  city  Jerusalem,  and  to  lay  siege  against 
it,  and  build  a  fort  against  it,  and  cast  a  mount  against  it,  and 
to  put  an  iron  pan  between  him  and  the  city,  and  to  lie  on  his 
left  side  three  hundred  arid  ninety  days,  and  afterwards  on  his 
right  side  forty  days  :  Also  to  take  wheat,  barley,  beans,  lentiles, 
millet,  and  fitches,  and  make  bread  thereof,  which  he  should 
then  eat  by  measure ;  and  also,  that  he  should  eat  it  as  barley 
cakes,  and  bake  it  with  the  dung  of  man  :  and  because  he 
prayed  that  it  might  not  be  so,  he  was  allowed  to  bake  it  with 
cows7  dung  (Ezek.  iv.  1 — 15).  Other  prophets  also  represented 
other  things  ;  as  Zedekiah,  by  the  horns  of  iron  that  he  made  (1 
Kings  xxii.  11) :  And  another  prophet,  by  causing  himself  to  be 
smitten  and  wounded,  and  putting  ashes  on  his  face  (1  Kings 
xx.  35 — 38).  In  general,  the  prophets  represented  the  Word 
in  its  ultimate  sense,  which  is  that  of  the  letter,  by  wearing  a 
garment  of  hair  (see  Zech.  xiii.  4)  :  thus  Elijah  was  clothed  with 
such  a  coat,  and  was  girt  about  his  loins  with  a  leathern  girdle 
(2  Kings  i.  8) :  so  also  John  the  Baptist  had  his  raiment  of 
camels'  hair,  a  leathern  girdle  about  his  loins,  and  ate  locusts 
and  wild  honey  (Matt.  iii.  4).  From  all  these  circumstances  it 
appears,  that  the  prophets  represented  the  state  of  the  church, 
and  the  Word  ;  for  whosoever  represents  the  one,  represents 
also  the  other,  because  the  church  has  its  existence  from  the 
Word,  and  its  quality  is  according  to  its  reception  of  the  Word 
in  life  and  faith.  Hence  by  prophets,  wherever  they  are  men 
tioned  in  both  Testaments,  is  signified  the  doctrine  of  the  church 
derived  from  the  Word  :  bat  by  the  Lord,  considered  as  the 
greatest  prophet,  is  signified  the  church  itself,  and  the  Word 
itself. 

16.  The  state  of  the  church,  from  the  Word,  thus  represented 
in  the  Prophets,  i*  what  is  meant  when  mention  is  made  of 
their  bearing  the  iniquities  and  sins  of  the  people.  This  is 
evident  from  its  being  related  of  the  prophet  Isaiah,  that  he 
went  naked  and  bare-foot  three  years,  for  a  sign  and  a 
wonder  (Isaiah  xx.  2,  3) :  and  of  Ezekiel  the  prophet,  that  he 
carried  out  stuff'  for  removing  through  the  hole  he  had  dug  in 
the  wall,  covering  his  face,  so  as  not  to  see  the  earth  :  and  that 
thus  he  was  for  a  sign  unto  the  house  of  Israel ;  and  also  said, 
I  am  your  sign  (Ezek.  xii.  3 — 11).  That  this  was  to  bear 
iniquities,  manifestly  appears  from  what  is  said,  when  Ezekiel 
36 


CONCERNING  THE  LORD.  15,  16 

was  commanded  to  lie  three  hundred  and  ninety  days  on  his 
left  side,  and  forty  days  on  his  right  side,  against  Jerusalem, 
and  to  eat  barley  cakes  made  with  cows'  dung ;  where  we  read 
thus  :  "  Lie  thou  also  upon  thy  left  side,  and  lay  the  iniquity  of 
the  house  of  Israel  upon  it :  according  to  the  number  of  the 
days  that  thou  shalt  lie  upon  it,  thou  shall  bear  their  iniquity. 
For  I  have  laid  upon  thee  the  years  of  their  iniquity,  according 
to  the  number  of  the  days,  three  hundred  and  ninety  days :  so 
shalt  thou  bear  the  iniquity  of  the  house  of  Israel.  And  when 
thou  hast  accomplished  them,  lie  again  on  thy  right  side,  and 
thou  shalt  bear  the  iniquity  of  the  house  of  Judah  .forty  days1' 
(Ezek.  iv.  4 — 6).  That  the  prophet  by  thus  bearing  the  iniquities 
of  the  house  of  Israel  and  the  house  of  Judah,  did  not  thereby 
take  them  away,  and  thus  expiate  them,  but  only  represented 
and  pointed  them  out,  is  evident  from  what  follows  in  the  same 
chapter  :  "  And  Jehovah  said,  even  thus  shall  the  children  of 
Israel  eat  their  defiled  bread  among  the  gentiles,  whither  I  will 
drive  them."  "Behold,  I  will  break  the  staff  of  bread  in 
Jerusalem, — that  they  may  want  bread  and  water,  and  be 
astonished  one  with  another,  and  consume  away  for  their 
iniquity"  (verses  13, 16, 17).  So  when  the  same  prophet  showed 
himself,  and  said,  "  I  am  your  sign,"  it  is  also  added,  u  as  I 
have  done,  so  shall  it  be  done  unto  them"  (Ezek.  xii.  11).  The 
meaning  is  similar  when  it  is  said  of  the  Lord,  "  He  hath  borne 
our  griefs,  and  carried  our  sorrows ; — Jehovah  hath  laid  on  him 
the  iniquity  of  us  all; — by  his  knowledge  shall  my  righteous 
servant  justify  many,  for  he  shall  bear  their  iniquities"  (Isaiah 
liii.) ;  the  whole  of  which  chapter  treats  of  the  passion  of  tho 
Lord.  That  the  Lord  himself,  as  the  Greatest  Prophet,  rep  re 
sented  the  state  of  the  church  as  to  the  Word,  appears  from  the 
circumstances  attending  his  passion:  as,  that  he  was  betray  e«-l 
by  Judas;  that  he  was  taken  and  condemned  by  the  chief 
priests  and  elders  ;  that  they  buffeted  him  ;  that  they  smote 
him  on  the  head  with  a  reed  ;  that  they  put  a  crown  of  thorns 
on  his  head  ;  that  they  divided  his  garments,  and  cast  lots  for 
his  vesture  ;  that  they  crucified  him  ;  that  they  gave  him 
vinegar  to  drink  ;  that  they  pierced  his  side  ;  that  he  way 
buried  and  rose  again  on  the  third  day.  His  being  betrayed 
by  Judas,  signified  that  he  was  betrayed  by  the  Jewish  nation, 
who  at  that  time  were  the  depositaries  of  the  Word  ;  for  Judat 
represented  that  nation  ;  his  being  taken  and  condemned  by 
the  chief  priests  and  elders,  signified  that  he  was  taken  and 
condemned  by  the  whole  Jewish  Church  :  their  scourging  him, 
spitting  in  his  face,  buffeting  him,  and  smiting  him  on  the  head 
with  a  reed,  signified  that  they  treated  in  a  similar  manner  the 
Word,  with  respect  to  its  divine  truths,  all  of  which  relate  to 
the  Lord  :  their  putting  a  crown  of  thorns  on  his  head,  signified 
that  they  had  falsified  and  adulterated  those  truths :  thei 
37 


16,  17  DOCTRINE  OF  THE  NEW  JERUSALEM. 

dividing  his  garments  and  casting  lots  for  his  vesture,  signified 
that  they  had  divided  and  dispersed  all  the  truths  of  the  Word, 
but  not  its  spiritual  sense,  which  his  vesture  or  inner  garment 
represented  :  their  crucifying  him,  signified  that  they  had 
destroyed  and  profaned  the  whole  Word  :  their  giving  him 
vinegar  to  drink,  signified  that  all  was  falsified  and  false  ;  and 
therefore  he  did  not  drink  it,  but  said,  It  is  finished  ;  their 
piercing  his  side,  signified  that  they  had  entirely  extinguished 
every  truth  and  every  good  of  the  Word  :  his  being  buried, 
signified  the  rejection  of  the  residue  of  the  Human  taken  from 
the  mother.;  and  his  rising  again  on  the  third  day,  signified  his 
glorification.  Where  these  circumstances  are  predicted  in  the 
Prophets  and  Psalms,  their  signification  is  similar.  On  this 
account  also,  after  he  had  been  scourged,  when  he  was  led  out 
bearing  the  crown  of  thorns,  and  arrayed  in  a  purple  robe  put 
on  him  by  the  soldiers,  he  said,  u  Behold  the  man  !"  (John  xix. 
1,  5).  This  he  said,  because  by  the  term  man  is  signified  the 
church  ;  for  by  the  Son  of  Man  is  meant  the  truth  of  the  church, 
consequently  the  Word.  Hence  then  it  appears,  that  by 
bearing  iniquities  is  meant  to  represent,  and  to  display  in  effigy, 
sins  against  the  divine  truths  of  the  word.  That  the  Lord  un 
derwent  and  suffered  such  treatment  as  the  Son  of  Man,  and 
not  as  the  Son  of  God,  will  be  shown  in  the  following  pages ; 
for  Son  of  Man,  signifies  the  Lord  as  to  the  Word. 

17.  Something  shall  be  now  said  a  to  what  is  meant  by 
taking  away  sins.  To  take  away  sins  is  much  the  same  as  to 
redeem  man,  and  save  him.  For  the  Lord  came  into  the  world 
to  render  salvation  possible  to  man.  Had  he  not  come,  no  one 
could  have  bean  reformed  and  regenerated,  nor,  of  course, 
saved  :  but  this  became  possible  after  the  Lord  had  deprived 
the  devil,  that  is,  hell,  of  all  his  power,  and  had  glorified  his 
Human,  that  is,  united  it  to  the  Divine  of  the  Father.  If  these 
things  had  not  been  done,  no  man  would  have  been  capable 
of  permanently  receiving  any  divine  truth,  still  less  any  divine 
good  :  for  the  devil,  whose  power  before  was  the  stronger, 
would  have  plucked  it  out  of  his  heart. 

From  these  statements,  it  is  manifest,  that  the  Lord  did  not 
take  away  sins  by  the  passion  of  the  cross,  but  that  he  takes 
them  away,  that  is,  removes  them,  in  such  as  believe  in  him, 
and  live  according  to  his  commandments  ;  as  the  Lord  also 
teaches  in  Matthew  :  "Think  not  that  I  have  come  to  destroy 
the  law  and  the  prophets."  "  Whosoever  shall  break  one  of 
these  least  commandments,  and  shall  teach  men  so,  he  shall  be 
called  the  least  in  the  kingdom  of  heaven  ;  but  whosoever  shall 
do  and  teach  them,  the  same  shall  be  called  great  in  the  king 
dom  of  heaven"  (v.  17,  19).  "Reason  alone  may  teach  every 
one,  if  he  be  at  all  enlightened,  that  sins  cannot  be  taken  away 
from  man,  except  bv  actual  repentance ;  which  consists  in 
38 


CONCERNING    THE    LORD.  17,  IS 

man^s  seeing  Ins  sins,  imploring  help  of  the  Lord,  and  desisting 
from  them.  To  see,  believe,  and  teach  otherwise,  does  not 
originate  in  the  Word,  nor  in  sound  reason,  but  in  evil  lust, 
and  a  depraved  will,  which  constitutes  man's  proprium,  or 
selfhood,  by  which  his  intelligence  is  debased  into  folly. 


ELSE   THAN   THE   REMISSION   OF   SINS   AFTER   REPENTANCE. 

18.  It  is  believed  in  the  church,  that  the  Lord  was  sent  by 
the  Father  to  make  an  atonement  for  the  human  race,  and  that 
this  was  effected  by  his  fulfilling  the  law,  and  suffering  the 
passion  of  the  cross ;  by  which  it  is  conceived  that  he  took  away 
the  damnation  incurred  by  man,  and  made  satisfaction  for  his 
sins.  It  is  further  believed,  that  without  such  atonement, 
satisfaction,  and  propitiation,  the  human  race  would  have 
perished  in  eternal  death  ;  and  this  because  justice,  or  vindictive 
justice,  as  it  is  styled  by  some,  demanded  such  a  penalty.  It 
is  certainly  true,  that  if  the  Lord  had  not  corne  into  the  world 
all  mankind  would  have  perished  :  but  how  it  is  to  be  under 
stood  that  the  Lord  fulfilled  the  whole  of  the  law ;  and  also  why 
he  suffered  the  death  of  the  cross,  may  be  seen  above  in  their 
respective  chapters  :  from  which  also  it  may  appear,  that  he  did 
not  fulfil  the  law,  and  suffer  the  cross,  on  account  of  any  vin 
dictive  justice  in  God,  since  there  can  be  no  such  divine  attri 
bute  as  this.  The  divine  attributes  are  justice  [or  righteous 
ness],  love,  mercy,  and  goodness  ;  and  God  is  justice  itself,  love 
itself,  rnercy  itself,  and  goodness  itself;  and  where  these  are, 
there  can  be  nothing  of  vengeance,  consequently,  no  vindictive 
justice.  The  Lord's  fulfilling  of  the  law,  and  his  passion  on 
the  cross,  have,  however,  been  heretofore  understood  by 
many,  only  as  a  satisfaction  made  by  him  for  the  human  race, 
whereby  he  delivered  them  from  the  damnation  otherwise  fore 
seen  or  appointed  :  and  from  viewing  these  two  things  (com 
monly  called  his  active  and  passive  obedience),  in  which  the 
Lord's  merit  is  believed  to  consist,  in  the  light  of  a  satisfaction, 
and  combining  therewith  the  principle  that  man  is  saved  solely 
by  the  faith  that  it  is  so,  has  followed  by  natural  connexion,  the 
received  tenet  of  the  imputation  of  the  Lord's  merit.  But  this 
tenet  falls  to  the  ground  when  the  Lord's  fulfilling  of  the  law, 
and  his  passion  on  the  cross,  as  explained  above,  are  rightly 
understood.  It  may  then  be  seen,  that  imputation  of  merit  are 
words  without  meaning,  unless  they  imply  the  remission  of  sins 
after  repentance :  for  no  act  or  attribute  of  the  Lord  can  pos 
sibly  be  imputed  to  man  ;  but  salvation  may  be  awarded  him 
39 


18  DOCTRINE   OF   THE   NEW   JERUSALEM 

by  the  Lord  when  he  has  done  tho  work  of  repentance,  that  is, 
when  after  he  has  seen  and  acknowledged  his  sins,  he  desists 
from  them  by  virtue  of  a  power  given  him  from  the  Lord. 
Then  is  salvation  awarded  to  him :  not  that  he  is  saved  by  his 
own  merit  or  righteousness,  but  by  the  Lord,  who  alone, "hath 
fought  and  conquered  the  hells,  and  who  alone  still  fights  for 
every  individual,  and  conquers  the  hells  for  him.  These  com 
bats  and  conquests  are  what  properly  constitute  the  merit  and 
righteousness  of  the  Lord ;  and  these  cannot  possibly  be  im 
puted  to  man  :  if  they  could,  the  merit  and  righteousness  of 
the  Lord  must  be  appropriated  to  man  as  his  own  ;  which  they 
never  were,  nor  ever  can  be.  Supposing  such  imputation  pos 
sible,  any  impenitent  and  wicked  person  might  impute  to  him 
self  the  merit  of  the  Lord,  and  so  imagine"  himself  justified ; 
whereas  this  would  be  to  defile  what  is  holy  by  what  is  pro 
fane,  and  to  profane  the  name  of  the  Lord  ;  since  in  so  doing 
he  would  keep  his  thoughts  fixed  on  the  Lord,  whilst  his  will 
remained  in  hell ;  although  it  is  the  will  that  constitutes  the 
man.  There  is  a  faith  which  is  of  God,  and  a  faith  which  is  of 
man  :  those  have  the  faith  which  is  of  God,  who  do  the  work  of 
repentance ;  but  those  who  neglect  repentance,  and  yet  think 
of  imputation,  -have  only  the  laith  which  is  of  man  :  and  the 
faith  which  is  of  God,  is  a  living  faith,  but  the  faith  which  is  of 
man  is  a  dead  faith.  That  the  Lord  himself,  and  his  disciples, 
preached  repentance  for  the  remission  of  sins,  is  evident  from 
the  following  passages :  "  Jesus  began  to  preach,  and  to  say, 
Repent,  for  the  kingdom  of  heaven  is  at  hand"  (Matt.  iv.  17). 
John  said,  "  Bring  forth  fruits  worthy  of  repentance"  "  And 
now  also  the  axe  is  laid  unto  the  root  of  the  trees  ;  every  tree 
therefore  which  bringeth  not  forth  good  fruit,  is  hewn  down 
and  cast  into  the  fire"  (Luke  iii.  8,  9).  Jesus  said,  "  Except 
ye  repent,  ye  shall  all  likewise  peiish"  (Luke  xiii.  5).  "  Jesus 
came — preaching  the  gospel  of  the  kingdom  of  God,  and  saying, 
The  time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand ; 
repent  ye,  and  believe  the  gospel"  (Mark  i.  14, 15).  Jesus  sent 
the  disciples,  who  u  went  out,  and  preached  that  men  should 
repent"  (Mark  vi.  12).  Jesus  said  to  the  apostles,  "  that 
repentance  and  remission  of  sins  should  be  preached  in  his 
name  among  all  nations,  beginning  at  Jerusalem"  (Luke  xxiv. 
47).  John  preached  the  baptism  of  repentance  for  the  remission 
of  sins"  (Luke  iii.  3 ;  Mark  i.  4).  By  baptism  is  signified 
spiritual  washing,  which  is  a  washing  from  sins,  and  is  called 
regeneration.  Repentance  and  the  remission  of  sins  are  thus 
described  by  the  Lord  in  John  :  "He  came  unto  his  own,  and 
his  own  received  him  not ;  but  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to  them 
that  believed  on  his  name ;  who  were  born,  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God"  (i.  11 — 
40 


CONCERNING   THE   LORD.  18,  19 

13).  By  his  own  are  here  signified  the  members  of  the  church 
which  was  in  the  possession  of  the  Word ;  by  the  children  of 
God,  and  them  that  believe  in  his  name,  are  meant  those  who 
believe  in  the  Lord,  and  who  believe  in  the  Word  :  by  blood  are 
signified  falsifications  of  the  word,  and  confirmations  by  means 
of  it  of  what  is  false  :  the  will  of  the  flesh  is  man's  voluntary 
proprium  [selfhood],  which  in  itself  is  nothing  but  evil ;  the  will 
of  man  is  man's  intellectual  proprium,  which  in  itself  is  mere 
falsity  :  those  who  are  born  of  .God  are  such  as  are  regenerated 
by  the  Lord.  The  whole  passage  demonstrates,  that  those  are 
saved  who  are  in  the  good  of  love  and  in  the  truths  of  faith 
from  the  Lord  ;  but  not  such  as  abide  in  their  proprium. 


THE   LORD,  AS   TO    HIS    DIVINE    HUMAN,  IS    CALLED  THE    SON    OF  GOD ; 
AND,  AS    TO    THE   WORD,  THE    SON    OF   MAN. 

19.  No  other  idea  is  at  present  entertained  in  the  church, 
than  that  the  Son  of  God  is  a  second  person  of  the  Godhead, 
distinct  from  the  person  of  the  Father ;  whence  has  arisen  the 
belief,  that  the  Son  of  God  was  born  from  eternity.  In  conse 
quence  of  the  general  prevalence  of  this  notion,  and  of  its 
relating  to  God,  no  liberty  is  allowed,  in  thinking  about  it,  to 
make  any  use  of  the  understanding,  not  even  so  far  as  to  ask, 
What  can  be  meant  by  being  born  from  eternity  ?  For  who 
soever,  when  he  thinks  of  it,  at  all  exercises  his  understanding, 
must  be  led  to  say  within  himself,  It  is  quite  above  my  compre 
hension  ;  but  still  I  say  it  because  others  say  it,  and  I  believe  it 
because  others  believe  it.  Be  it  known,  then,  that  there  is  no 
Son  from  eternity,  and  yet  that  the  Lord  is  from  eternity.  But 
when  it  is  known  what  is  implied  by  the  term  Lord,  and  what 
by  the  term  Son,  it  will  then  be  possible,  and  not  before,  to 
think  with  understanding  of  a  Triune  God. 

That  the  Human  of  the  Lord,  conceived  of  Jehovah  the 
Father,  and  born  of  the  Virgin  Mary,  is  what  is  called  the  Son 
of  God>  manifestly  appears  from  the  following  passages :  "  The 
angel  Gabriel  was  sent  from  God  unto  a  city  of  Galilee  named 
Nazareth,  to  a  virgin  espoused  to  a  man  whose  name  was 
Joseph  of  the  house  of  David  ;  and  the  virgin's  name  was  Mary. 
And  the  angel  came  in  unto  her,  and  said,  Hail,  thou  that 
art  highly  favoured  !  The  Lord  is  with  thee  :  blessed  art  thou 
among  women.  And  when  she  saw  him,  she  was  troubled  at 
his  saying,  and  cast  in  her  mind  what  manner  of  salutation  this 
should  be.  And  the  ang;el  said  unto  her.  Fear  not.  Mary  :  for 
thou  hast  found  tavour  with  God.  Ana  benold,  thou  shall  con 
ceive  in  thy  womb,  arid  bring  forth  a  Sou,  and  shalt  call  his 
41 


19  DOCTRINE   OF   THE   NEW    JERUSALEM 

name  Jesus.  He  shall  be  great,  and  shall  be  called  THE  SON 
OF  THE  HIGHEST."  "Then  said  Mary  unto  the  angel.  How 
shall  this  be,  seeing  I  know  not  a  man?  And  the  angel 
answered  and  said  unto  her,  The  Holy  Spirit  shall  come  upon 
thee,  and  the  Power  of  the  Highest  shall  overshadow  tlieej  there 
fore  also  that  HOLY  THING  which  shall  be  born  of  thee  shall  be 
called  THE  SON  OF  GOD"  (Luke  i.  26,  32—35).  It  is  here 
said,  "  Thou  shalt  conceive  and  bring  forth  a  son  ;  he  shall  be 
great,  and  shall  be  called  THE  SON  OF  THE  HIGHEST  :"  and 
again,  "  That  Holy  Thing  which  shall  be  born  of  thee  shall  be 
called  THE  SON  OF  GOD:"  whence  it  is  evident  that  the 
Human  conceived  of  God,  and  born  of  the  Virgin  Mary,  is 
what  is  called  the  son  of  God.  So  in  Isaiah  :  "  Jehovah  himself 
shall  give  you  a  sign :  Behold  a  virgin  shall  conceive  and  bear 
a  Son,  and  shall  call  his  name  IMMANUEL"  (that  is,  GOD  WITH 
us — vii.  14) :  where  also  it  clearly  appears,  that  the  Son  con 
ceived  of  God,  and  born  of  the  virgin,  is  what  was  to  be  called 
"  GOD  WITH  us,"  consequently  what  is  termed  the  Son  of  God  ; 
as  is  again  further  confirmed  by  Matthew  (i.  22,  23).  Again, 
in  Isaiah  :  "  Unto  us  a  child  is  born,  unto  us  a  Son  is  given  ; 
and  the  government  shall  be  upon  his  shoulder  :  and  his  name 
shall  be  called  Wonderful,  Counsellor,  the  Mighty  God,  the 
EVERLASTING  FATHER,  the  Priii ce  of  Peace"  (ix.  6).  Here  the 
same  doctrine  is  taught ;  for  it  is  said,  "  Unto  us  a  child  is 
born,  unto  us  a  son  is  given,"  who  consequently  is  not  a  Son 
from  eternity,  but  the  Son  born  in  the  world  ;  as  also  appears 
from  the  words  of  the  prophet  in  the  next  verse,  which  are 
similar  to  those  of  the  angel  Gabriel  to  Mary  (Luke  i.  32,  33). 
So  in  David :  "  I  will  declare  the  decree :  Jehovah  hath  said 
unto  me,  THOU  ART  MY  SON,  this  day  have  I  begotten  thee. 
Kiss  THE  SON,  lest  he  be  angry,  and  ye  perish  from  the  way" 
(Psalm  ii.  7,  12).  Here  no  Son  from  eternity  is  meant,  but  a 
Son  that  was  to  be  born  in  the  world ;  for  the  passage  contains 
a  prophecy  concerning  the  coming  of  the  Lord,  and  therefore  it  is 
called  a  decree,  which  Jehovah  declared  unto  David  :  this  day, 
denoting  in  time,  cannot  mean  from  eternity.  Again,  in  David : 
"  I  will  set  his  hand  also  in  the  sea. — He  shall  cry  unto  me, 
thou  art  my  father. — I  will  make  him  my  First-Born"  (Psalm 
Ixxxix.  25—27).  The  whole  of  this  Psalm  treats  of  the  coming 
of  the  Lord ;  of  course,  it  is  he  that  should  call  Jehovah  his 
father,  and  that  should  be  the  first-born,  consequently,  who  is 
the  Son  of  God.  So,  also,  in  other  passages;  as  where  lie  is 
said  to  be  "A  rod  out  of  the  stem  of  Jesse"  (Isaiah  xi.  1): 
A  branch  of  David  (Jerem.  xxiii.  5) :  The  seed  of  the  woman 
(Gen.  iii.  15) :  "The  Only-Begotten"  (John  i.  18)  :  "  A  Priest 
for  ever"  and  "The  Lord'"  (Psalm  ex.  4,  5). 

The  Jewish  Church  understood,  by  the  Son  of  God,  their 
expected  Messiah,  of  whom  they  knew  that  he  should  be  born 
49. 


CONCERNING   THE   LORD.  19,  20 

in  Bethlehem.  That,  by  the  Son  of  God,  they  understood  the 
Messiah,  appears  from  these  passages :  in  John  :  Peter  said, 
"  We  believe  and  are  sure,  that  thou  art  THE  CHRIST,  THE  SON 
OF  THE  LIVING-  GOD  "  (vi.  69).  In  the  same :  "  Thou  art 
THE  CHRIST,  THE  SON  OF  GOD,  who  should  come  into  the 
world"  (xi.  27).  In  Matthew:  The  high  priest  asked  Jesus, 
whether  he  was  "  THE  CHRIST,  THE  SON  OF  GOD  ?  Jesns  saith 
unto  him  Thou  sayest"  (xxvi.  63,  64).  In  John:  "These 
are  written,  that  ye  might  believe  that  Jesus  is  THE  CHRIST, 
THE  SON  OF  GOD"  (xx.  31).  So  also  Mark  i.  1.  Christ  is  a 
Greek  word  which  signifies  Anointed,  the  same  as  Messiah  does 
in  Hebrew  :  wherefore  it  is  said  in  John :  "  We  have  found  the 
Messias,  which  is,  being  interpreted,  THE  CHRIST"  (i.  41). 
And  in  another  place:  "The  woman  said,  I  know  that  MESSIAS 
cometh,  who  is  called  Christ"  (iv.  25).  It  has  been  shewn  in 
the  first  section,  that  the  Law  and  the  Prophets,  or  the  whole 
Word  of  the  Old  Testament,  treat  of  the  Lord  ;  consequently 
by  the  Son  of  God,  whose  future  advent  was  predicted,  nothing 
can  be  meant  but  the  Human  which  the  Lord  assumed  in  the 
world.  Hence,  too,  it  follows,  that  the  Human  was  what  was 
meant,  when  Jesus,  at  his  baptism,  was  called  by  Jehovah,  in  a 
voice  from  heaven,  his  son  :  "This  is  MY  BELOVED  SON,  in  whom 
I  am  well  pleased"  (Matt.  iii.  17 ;  Mark  i.  11 ;  Luke  iii.  22) ; 
for  it  was  his  Human  that  was  baptized.  The  same  appellation 
was  given  him  when  he  was  transfigured  :  "  This  is  MY  BELOVED 
SON,  in  whom  I  am  well  pleased :  hear  ye  him  "  (Matt.  xvii.  5 ; 
Mark  ix.  7 ;  Luke  ix.  35).  And  so  in  other  passages,  as  Matt, 
viii.  29  ;  xiv.  33 ;  Mark  iii.  11 ;  xv.  39 ;  John  i.  34,  49  ;  iii.  18; 
v.  25 ;  x.  36 ;  xi.  4. 

20.  Since  by  the  phrase,  Son  of  God,  is  signified  the  Lord 
as  to  the  human  which  he  assumed  in  the  world,  which  is  the 
Divine  Human,  we  may  discover  what  the  Lord  means  by  saying 
repeatedly,  "  That  he  was  sent  ~by  the  Father  into  the  world"  and 
that  "  lie  came  forth  from  the  Father  /"  namely,  that  he  was 
conceived  of  Jehovah  the  Father.  That  no  other  meaning 
belongs  to  the  expression,  sent  of  the  Father,  appears  from  all 
those  passages  where  it  is  said,  that  he  came  to  do  the  will  and 
works  of  his  Father.  These  works  consisted  in  conquering  the 
hells,  glorifying  his  human,  teaching  the  Word,  and  instituting 
a  new  church ;  and  these  could  not  possibly  be  accomplished 
but  by  a  Human  conceived  of  Jehovah,  and  born  of  a  virgin ; 
thus,  they  never  could  have  been  effected,  had  not  God  become 
man.  Examine  the  passages  where  the  term  sent  is  used  in 
reference  to  the  Lord,  and  you  will  see  the  truth  of  what  is 
here  asserted :  as  Matt.  x.  40  ;  xv.  24  ;  Mark  ix.  37 ;  Luke  iv. 
43;  ix.  48,  x.  16;  John  iii.  17,  34;  iv.  34;  v.  23,  24,  36—38; 
vi.  29,  39,  40,  44,  57 ;  vii.  16,  18,  28,  29 ;  viii.  16,  18,  29.  42 ; 
ix.  4  ;  xi.  42  ;  xii.  44,  45,  49  ;  xiii.  20  ;  xiv.  24;  xv.  21 ;  xvi. 
43 


20 — 22  DOCTRINE  OF  THE  NEW  JEBUSALEM 

5 ;  xvii.  3,  8,  21,  23,  25 ;  xx.  21.     Examine,  also,  the  passages 
where  the  Lord  calls  Jehovah,  Father. 

21.  Many  at  this  day  think   of  the   Lord   only  as  of  an 
ordinary  man,  like  themselves ;  the  reason  ig,  because  they  only 
think  of  his  Human,  and  not  at  the  same  time  of  his  Divine  , 
although  his  Divine  and  his  Human  cannot  be  separated  :  For 
the  Lord  is  God  and  man,  and  God  and  man  in  the  Lord  are 
not  two  but  one  person,  yea,  altogether  one,  even  "  as  the 
reasonable  soul  and  flesh  are  one  man;"   as  is  taught  in  the 
doctrine  received  throughout  the  whole  Christian  world,  called 
the  Athanasian  Creed,  which  has  been  confirmed  by  several 
councils.     Let  me,  therefore,  entreat  the  reader,  that  he  may 
not  henceforward  separate  in  his  thoughts  the  Lord's  Human 
from  his  Divine,  to  peruse  the  passages  quoted  above  from  Luke, 
as  also  the  following  from  Matthew :  "  The  birth  of  Jesus  Christ 
was  on  this  wise.     When  as  his  mother  Mary  was  espoused  to 
Joseph,  before  they  came  together,  she  was  found  with  child  of 
THE  HOLY  SPIRIT.      Then  Joseph,  her  husband,  being  a  just 
man,  and  not  willing  to  make  her  a  public  example,  was  minded 
to  put  her  away  privily.     But  while  he  thought  on  these  things, 
behold,  the  angel  of  the  Lord  appeared  unto  him  in  a  dream, 
saying,  Joseph,  them  son  of  David,  fear  not  to  take  unto  thee 
Mary  thy  wife ;  for  that  which  is  conceived  in  her  is  of  THE 
HOLY  SPIRIT  :  and  she  shall  bring  forth  a  son,  and  thou  shalt 
call  his  name  Jesus  :  for  he  shall  save  his  people  from  their 
sins.    Then  Joseph,  being  raised  from  sleep,  did  as  the  angel  of 
the  Lord  had  bidden  him,  and  took  unto  him  his  wife.     And  he 
knew  her  not  till  she  had  brought  forth  her  first-born  son  ;  and 
he  called  his  name  Jesus"  (i.  18 — 25).     From  these  words,  as 
well  as  from  the  relation  of  the  nativity  given  in  Luke,  and  from 
the  other  passages  adduced  above,  it  is  evident,  that  Jesus,  who 
was  conceived  of  Jehovah  the  Father,  and  born  of  the  Virgin 
Mary,  is  the  Son  of  God,  of  whom  all  "  the  prophets  and  the  law 
prophesied  until  John." 

22.  He  who  knows  in  what  respect  the  Lord  is  called  the  Son 
of  God,  and  in  what  the  Son  of  Man,  possesses  a  key  to  many 
arcana  of  the  word;  for  the  Lord  at  one  time  calls  himself  the 
Son,  at  another,  the  Son  of  God,  and  again,  at  another,  t\\Q/Son 
of  Man  •  always  using  the  epithet  which  is  appropriate  to  the 
subject  of  his  discourse.     When  his  Divinity,  his  unity  with  the 
Father,  his  divine  power,  faith  in  him,  and  life  from  him,  are 
treated  of,  he  then  calls  himself  the  Son,  and  the  Son  of  Godj  as 
in  John  v.  17 — 26,  and  elsewhere  :  but  where  his 'passion,  the 
judgment,  his  coming,  and,  in  general,  redemption,  salvation, 
reformation  and  regeneration,  are  treated  of,  he  calls  himself 
the.  Son  of  Man  •  the  reason  is,  because  he  is  then  spoken  of  as 
the  Word.     The  Lord  is  designated  by  various  names  in  the 
Word  of  the  Old  Testament,  being  there  named  Jehovah,  Jah, 

44 


CONCERNING   THE   LORD.  22 25 

the  Lord,  God,  the  Lord  Jehovih,  Zebaoth,  the  God  of  Israel,  the 
Holy  One  of  Israel,  the  Mighty  One  of  Jacob,  Shaddai,*  the 
Rock;  as  also  the  Creator,  Former,  Saviour,  and  Redeemer;  that 
name  being  always  applied  which  is  appropriate  to  the  occasions 
on  which  it  is  used.  Similar  distinctions  are  made  in  the  Word 
of  the  New  Testament,  where  the  Lord  is  called  Jesus  Christ, 
the  Lord,  God,  the  Son  of  God,  the  Son  of  Man,  the  Prophet, 
and  the  Lamb,  with  other  names  :  which  are  never  applied  indis 
criminately,  but  that  is  adopted  which  is  suitable  to  the  subject. 

23.  Having  shown  in  what  respect  the  Lord  is  called  the 
Son  of  God,  we  will  now  explain  in  what  respect  he  is  called  the 
Son  of  Man.  He  is  called  the  Son  of  Man,  when  his  passion, 
the  judgment,  or  his  coming  is  treated  of;  and,  in  general, 
where  it  relates  to  redemption,  salvation,  reformation,  or 
regeneration  :  the  reason  is,  because  the  Lord  is  the  Son  of 
Man  as  to  the  Word ;  and  it  is  as  the  Word  that  he  suffers, 
judges,  comes  into  the  world,  redeems,  saves,  reforms,  and 
regenerates.  This  shall  be  now  shewn  in  what  follows. 

2-i.  I.  THAT  THE  LORD  is  CALLED  THE  SON  OF  MAN  WHEN 
THE  PASSION  is  TREATED  OF,  is  evident  from  the  following 
passages  :  Jesus  said  unto  his  disciples,  "  Behold,  we  go  up  to 
Jerusalem,  and  THE  SON  ,OF  MAN  shall  be  delivered  unto  the 
chief  priests  and  unto  the  scribes,  and  they  shall  condemn  him 
to  death,  and  shall  deliver  him  to  the  Gentiles,  and  they  shall 
mock  him,  and  shall  scourge  him,  and  shall  spit  upon  him,  and 
shall  kill  him  ;  and  the  third  day  he  shall  rise  again"  (Mark  x. 
33,  34).  So,  likewise,  in  other  places  where  he  foretels  his 
passion,  as  Matthew  xx.  18,  19  ;  Mark  viii.  31  ;  Luke  ix.  22. 
Jesus  said,  "  Behold,  the  hour  is  at  hand,  and  THE  SON  OF  MAN 
is  betrayed  into  the  hands  of  sinners"  (Matt.  xxvi.  45).  The 
angel  said  unto  the  women  that  came  unto  the  sepulchre, 
"  Remember  how  he  spake  unto  you, — saying,  THE  SON  OF  MAN 
must  be  delivered  into  the  hands  of  sinful  men,  and  be  crucified 
and  the  third  day  rise  again"  (Luke  xxiv.  6,  7).  The  reason 
why  the  Lord  then  called  himself  the  Son  of  Man,  is,  because 
he  suffered  himself  to  be  treated  after  the  same  manner  as  they 
had  treated  the  Word  ;  as  has  been  shewn  at  large  above. 

25.  II.  THAT  THE  LORD  is  CALLED  THE  SON  OF  MAN  WHEN 
JUDGMENT  is  TREATED  OF,  is  clear  from  these  passages  :  u  When 
THE  SON  OF  MAN  shall  come  in  his  glory, — then  shall  he 
sit  on  the  throne  of  his  glory,  and  he  shall  set  the  sheep 
on  his  right-hand,  but  the  goats  on  the  left"  (Matt.  xxv. 
31,  33).  u  When  the  SON  OF  MAN  shall  sit  on  the  throne  of  his 
glory  ye  also  shall  sit  upon- twelve  thrones,  judging  the 
twelve  tribes  of  Israel"  (Matt.  xix.  28).  "THE  SON  OF  MAN 

*  The  name  does  not  occur  in  the  authorized  version  of  the  English  Bible,  being 
there  always  translated  the  Almighty  ;  the  learned,  however,  are  much  divided 
about  its  exact  meaning. 

45 


25,  26  DOCTRINE   OF   THE   NEW   JERUSALEM 

shall  come  in  the  glory  of  his  father, — and  he  shall  reward 
every  man  according  to  his  works"  (Matt.  xvi.  27).  "  Watch 
ve,  therefore,— tli at  ye  may  be  accounted  worthy, — to  stand 
before  THE  SON  OF  MAN"  (Luke  xxi.  36V  "  In  such  an  hour  as 
ye  think  not,  THE  SON  OF  MAN  cometh"  (Matt.  xxiv.  44  ;  Luke 
xii.  40).  "  For  the  Father  judgeth  no  man,  but  hath  committed 
all  judgment  unto  the  Son, — because  he  is  THE  SON  OF  MAN" 
(John  v.  22,  27).  The  reason  why  the  Lord  thus  calls  himself 
the  Son  of  Man  when  judgment  is  treated  of,  is,  because  all 
judgment  is  executed  according  to  the  Divine  Truth,  which  is 
in  the  Word.  That  it  is  this  which  judges  everyone,  the  Lord 
himself  declares  in  John  :  "  If  any  man  hear  my  words,  and 
believe  not,  I  judge  him  not ;  for  I  came  not  to  judge  the 
wrorld : — the  Word  that  I  have  spoken,  the  same  shall  judge  him 
in  the  last  day"  (xii.  47,  48).  And  in  another  place :  "  God 
sent  not  his  Son  into  the  world  to  condemn  the  world  ;  but  that 
the  world  through  him  might  be  saved:  he  that  believeth  on 
him  is  not  condemned  ;  but  he  that  believeth  not  is  condemned 
already,  because  he  hath  not  believed  in  the  name  of  the  only- 
begotten  Son  of  God"  (iii.  17,  18).  That  the  Lord  does  riot 
sentence  any  one  to  hell,  nor  cast  any  one  down  to  hell,  but 
that  evil  spirits  do  so  themselves,  may  be  seen  in  the  treatise 
concerning  Heaven  and  Hell.  N.  245-550,  574.  By  THE 
NAME  of  Jehovah,  of  the  Lord,  and  of  the  Son  of  God,  is  also 
meant  the  Divine  Truth,  consequently,  the  Word,  which  is  from 
Him,  of  Him,  and  thus  Himself. 

26.  III.  THAT  THE  LORD  is  CALLED  THE  SON  OF  MAN 
WHERE  ins  COMING  is  TREATED  OF,  is  plain  from  the  following 
passages  :  The  disciples  said  unto  Jesus,  "  What  shall  be  the 
sign  of  thy  coming,  and  the  consummation  of  the  age  ?"  in 
answer  to  which  inquiry,  the  Lord  foretold  the  successive  states 
of  the  church  down  to  the  period  of  its  end  ;  of  which  he  saith, 
"  Then  shall  appear  the  sign  of  the  SON  OF  MAN. — And  they 
shall  seethe  SON  OF  MAN  coming  in  the  clouds  of  Heaven,  with 
power  and  great  glory  "  (Matt.  xxiv.  3,  30  ;  Mark  xiii.  26  ;  Luke 
xxi.  27).  By  the  consummation  of  the  age,  is  meant  the  last 
time  of  the  church ;  by  the  coming  of  the  Son  of  Man  in 
the  clouds  of  Heaven  with  glory,  is  signified  the  opening 
of  the  Word,  with  a  manifestation  that  it  treats  of  the 
Lord  alone.  So  in  Daniel :  "  I  saw — and  behold,  one  like  THE 
SON  OF  MAN  came  with  the  clouds  of  Heaven  "  (vii.  13).  And 
in  the  Revelation :  "  Behold  he  cometh  with  clouds,  and 
every  eye  shall  see  him  "  (i.  7) :  This  is  spoken  concerning  the 
SON  OF  MAN,  as  appears  from  verse  13  of  the  same  chapter.  It 
is  also  said  in  another  part  of  the  same  book,  "  I  looked  and 
behold,  a  white  cloud,  and  upon  the  cloud  one  sat  like  unto  the 
SON  OF  MAN"  (xiv.  14).  That  the  Lord  himself  understood 
one  thing  by  the  Son  of  God,  and  another  by  the  Son  of  Man, 
46 


CONCERNING  THE  LORD.  26,  27 

bnt  botli  in  himself,  appears  from  his  answer  to  the  high  priest : 
The  high  priest  said  unto  Jesus,  "  I  adjure  thee  by  the  living 
God,  that  thou  tell  us  whether  thou  be  the  Christ,  THE  SON  OF 
GOD  :  Jesus  saith  unto  him,  Thou  hast  said  :  nevertheless,  I 
say  unto  you,  Hereafter  shall  ye  see  THE  SON  OF  MAN  sitting 
on  the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven" 
(Matt.  xxvi.  63,  64).  Here  he  first  confessed  that  he  was  THE 
SON  OF  GOD,  and  afterwards  said  that  they  should  see  THE  SON 
OF  MAN  sitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven  :  by  which  is  signified  that,  after  the  passion 
of  the  cross,  he  should  possess  the  divine  power  of  opening  the 
"Word,  and  establishing  his  church  ;  which  could  not  be  effected 
before,  because  he  had  not  before  completed  the  conquest  of 
hell,  and  the  glorification  of  his  Human.  What  is  signified  by 
sitting  on  the  clouds  of  heaven,  and  coming  in  glory  is  explained 
in  th'e  treatise  on  Heaven  and  Hell.  !N".  1. 

27.  IY.  THAT  THE  LORD  is  CALLED  THE  SON  OF  MAN 
WHERE  REDEMPTION,  SALVATION,  REFORMATION,  AND  REGE 
NERATION  ARE  TREATED  OF,  appears  from  the  following  pas 
sages  :  "  THE  SON  OF  MAN  came — to  give  his  life  a  ransom  for 
many  "  (Matt.  xx.  28 ;  Mark  x.  45).  "  THE  SON  OF  MAN  is 
not  come  to  destroy  men's  lives  but  to  save  them  "  (Luke 
ix.  56).  "  THE  SON  OF  MAN  is  come  to  seek  and  to  save 
that  which  was  lost"  (Luke  xix.  10).  "He  that  soweth 
the  good  seed  is  the  SON  OF  MAN  "  (Matt.  xiii.  37).  Sal 
vation  and  Redemption  are  here  treated  of,  and,  as  the 
Lord  effects  these  by  means  of  the  Word,  therefore  he  here 
calls  himself  the  Son  of  Man.  The  Lord  saith,  that  "Tim 
SON  OF  MAN  hath  power  to  forgive  sins  "  (Mark  ii.  10  ;  Luke 
v.  24)  ; — that  is,  to  save.  Also,  "that  "  The  SON  OF  MAN  is  Lord 
even  of  the  sabbath  "  (Matt.  xii.  8  ;  Mark  ii.  28  :  Luke  vi.  5) : 
because  he  is  the  Word,  which  is  what  he  there  teaches.  He 
also  says  in  John,  "  Labour  not  for  the  meat  which  perisheth, 
but  for  that  meat  which  endureth  unto  everlasting  life,  which 
THE  SON  OF  MAN  shall  give  unto  you  "  (vi.  27).  By  meat  is 
here  signified  every  good  and  truth 'of  doctrine  from  the  Word, 
consequently,  from  the  Lord  :  this  is  also  signified  by  the  manna 
and  bread  that  came  down  from  heaven,  mentioned  on  the  same 
occasion  ;  and  likewise  by  the  following  words  in  the  subsequent 
part  of  the  chapter :  "  Except  ye  eat  the  flesh  of  THE  SON  OF 
MAN,  and  drink  his  blood,  ye  have  no  life  in  you"  (verse  53). 
Flesh  or  bread  is  the  good  of  love  from  the  'Word  ;  blood  or 
wine,  the  good  of  faith  from  the  same  ;  and  both  from  the  Lord. 

The  same  is  meant  ~by  THE  SON  OF  MAN,  when  spoken  of  on  other 
occasions  ;  as  in  the  following  passages :  "  The  foxes  have  holes, 
and  the  birds  of  the  air  have  nests,  but  THE  SON  OF  MAN  hath 
not  where  to  lay  his  head."  (Matt.  viii.  20  ;  Luke  ix.  58) ;  by 
which  is  signified  that  the  Word  had.  no  place  with  the  Jews; 
47 


27,  28  DOCTRINE  OF  THE  NEW  JERUSALEM 

as  the  Lord  also  expressly  says  (John  viii.  37) ;  and  also,  that 
they  had  it  not  abiding  in  them,  because  they  did  not  believe 
in  him  (v.  38).  In  the  Revelation,  likewise  by  THE  SON  OF 
MAN  is  signified  the  Lord  with  respect  to  the  Word  :  "  In  the 
midst  of  the  seven  candlesticks"  I  saw  "one  like  unto  THE 
SON  OF  MAN,  clothed  with  a  garment  down  to  the  foot,  and  girt 
about  the  paps  with  a  golden  girdle  "  (i.  13,  and  following 
verses) ;  where  the  Lord  is  described  as  the  Word  by  various 
representatives,  which  is  the  reason  that  he  is  called  THE  SON 
OF  MAN.  So  in  David  :  "  Let  thy  hand  be  upon  the  man  of  thy 
right  hand,  upon  THE  SON  OF  MAN -whom  them  madest  strong 
for  thyself.  So  will  not  we  go  back  from  thee  :  quicken  us 
(Psalm  Ixxx.  17,  18).  By  the' man  of  the  right  hand  is  here 
meant  the  Lord  with  respect  to  the  Word :  and  the  same  also  is 
signified  by  THE  SON  OF  MAN.  lie  is  called  "  the  man  of  the 
right  hand,"  because  tlie  Lord  has  power  by  virtue  of  his  Divine 
Truth,  which,  likewise,  is  the  Word ;  thus,  also,  when  he  had 
fulfilled  the  whole  Word,  he  had  Divine  Power  ;  hence  he  said, 
that  "  they  should  see  THE  SON  OF  MAN  sitting  on  the  right 
hand  of  power  "  (Mark  xiv.  62). 

28.  THAT  BECAUSE  THE  SON  OF  MAN  SIGNIFIES  THE  LORD 
AS  TO  THE  WORD,  THE  SAME  TITLE  WAS  ALSO  GIVEN  TO  THE 
PROPHETS.  The  title.  SON  OF  MAN,  was  given  to  the  prophets, 
because  they  represented  the  Lord  as  to  the  Word,  and  thence 
signified  the  doctrine  of  the  church  derived  from  the  Word. 
This  is  what  is  constantly  understood  in  heaven,  wherever  pro 
phets  are  named  in  the  Word  ;  for  the  spiritual  signification  of 
the  term  Prophet,  as  also  of  the  term  SON  OF  Man,  is  the  Doc 
trine  of  the  Church  derived  from  the  Word,  and,  when  applied  to 
the  Lord,  the  Word  itself.  That  the  prophet  Daniel  is  called 
the  SON  OF  MAN,  may  be  seen  in  the  book  of  Daniel,  viii.  17. 
And  that  the  prophet  Ezekiel  was  so  called,  may  be  seen  in 
Ezek.  ii.  1,  3,  6,  8 ;  iii.  1,  3,  4,  10,  17,  25;  iv.  1,  16;  v.  1; 
vi.  2 ;  vii.  2 ;  viii.  5,  6,  8,  12,  15  ;  xi.  2,  4,  15 ;  xii.  2,  3,  9,  18, 
22,  27  ;  xiii.  2,  17  ;  xiv.  3,  13 ;  xv.  2 ;  xvi.  2  ;  xvii.  2 ;  xx.  3,  4, 
27,  46 ;  xxi.  2,  6,  9,  12,  14,  19,  28 ;  xxii.  18,  24 ;  xxiii.  2,  36  ; 
xxiv.  2,  16,  25  ;  xxv.  2  ;  xxvi.  2  ;  xxvii.  2  ;  xxviii.  2,  12,  21  ; 
xxix.  2,  18  ;  xxx.  2 ;  xxxi.  2 ;  xxxii.  2,  18 ;  xxxiii.  2,  7,  10,  12, 
24,  30 ;  xxxiv.  2  ;  xxxv.  2 ;  xxxvi.  1,  17  ;  xxxvii.  3,  9,  11,  16 ; 
xxxviii.  2,  14;  xxxix.  1,  17;  xl.  4;  xliii.  7,  10,  18;  xiv.  5. 

From  all  that  has  been  advanced,  then,  it  is  evident  that 
the  Lord  is  called  the  Son  of  God  with  respect  to  the  Divine 
Human,  and  the  Son  of  Man  with  respect  to  the  Word. 


*'  I  R  R  A  R 

UNIVERSITY 

CONCERNING  THE  LORD.  ^9,  30 

OALlFOiiNj 

THE  LORD  MADE  HIS  HUMAN  DIVINE  FROM  THE  DIVINE  WHICH  WAS  IN 
HIM,  AND  THUS  BECAME  ONE  WITH  THE  FATHER. 

29.  It  is  affirmed  in  that  Doctrine  of  the  Church  which  is 
received  throughout  the  Christian  world,  that  "our  Lord  Jesus 
Christ,  the  Son  of  God,  is  God  and  Man,  who,  although  he  is 
God  and  Man,  yet  he  is  not  two,  but  one  Christ ;  one,  by  the 
taking  of  the  manhood  into  God;  one  altogether,  by  unity  of 
person :  for  as  the  reasonable  soul  and  flesh  is  one  man,  so  God 
and  man  is  one  Christ."  These  words  are  taken  from  the 
Athanasian  Creed,  and  they  contain  what  it  delivers,  as  the 
essential  articles  of  faith,  on  the  subject  of  the  union  of  the 
Divine  and  Human  in  the  Lord:  what  is  further  said  in  the 
same  creed  concerning  the  Lord,  will  be  explained  in  a  subse 
quent  article.  From  these  words  it  clearly  appears,  that  it  is 
an  article  of  faith  in  the  Christian  Church,  that  the  Divine  and 
Human  in  the  Lord,  are  not  two,  but  a  one,  as  the  soul  and 
body  are  one  man  ;  and  that  the  Divine  in  him  assumed,  or 
took  to  itself,  the  Human.  Hence  it  follows,  that  the  Divine 
cannot  possibly  be  separated  from  the  Human,  nor  the  Human 
from  the  Divine;  for  this  would  be  like  separating  the  soul  from 
the  body.  The  truth  of  this  must  also  be  acknowledged  by 
every  'one  who  reads  what  is  cited  above  (n.  19 — 21),  from  two 
of  the  evangelists  (Luke  i.  26 — 35,  and  Matt.  i.  18 — 25),  con 
cerning  the  nativity  of  the  Lord  ;  from  which  it  is  manifest,  that 
Jesus  was  conceived  of  Jehovah  God,  and  born  of  the  virgin 
Mary  ;  so  that  the  Divine  was  in  him,  and  was  his  soul.  Since, 
then,  his  soul  was  the  very  Divine  of  the  Father,  it  follows,  that 
his  body,  or  Human,  must  have  been  made  Divine  also ;  for 
where  the  one  is  Divine,  the  other  must  necessarily  be  so  too ; 
thus,  and  no  otherwise,  can  the  passages  be  true  which  say,  that 
the  Father  and  the  Son  are  one  ;  that  the  Father  is  in  the  Son, 
and  the  Son  in  the  Father ;  that  all  things  belonging  to  the 
Son  are  the  Father's,  and  all  things  belonging  to  the  Father  are 
the  Son's :  as  the  Lord  himself  teaches.  But  how  the  union 
was  accomplished  shall  be  explained  in  the  following  order :  I. 
That  the  Lord  from  eternity  is  Jehovah.  II.  That  the  Lord 
from  eternity,  or  Jehovah,  assumed  the  Human,  to  save  man 
kind.  III.  That  he  made  the  Human  Divine,  from  the  Divine 
in  himself.  IY.  That  he  made  the  Human  Divine,  by  tempta 
tions  admitted  therein.  Y.  That  the  complete  union  of  the 
Divine  and  Human  in  him  was  effected  by  the  passion  of  the 
cross,  which  was  the  last  temptation.  YI.  Tbat  he  successively 
put  off  the  Human  taken  from  the  mother,  and  put  on  a  Human 
from  the  Divine  within  him,  which  is  a  Divine-Human,  and  is 
the  Son  of  God.  YII.  That  thus  God  became  Man,  as  in  first 
principles,  so  also  in  ultimates 

30.     I.     THAT   THE   LORD  FROM   ETERNITY  is   JEHOVAH,   is 
known   from  the   Word ;   for  the  Lord  said  unto  the  Jews, 
49  D 


30,  31  DOCTRINE   OF   THE   NEW   JERUSALEM 

"  Yerily,  verily,  I  say  nnto  you,  before  Abraham  was,  I  am" 
(John  viii.  58) :  and  elsewhere :  "  O  Father,  glorify  thou  me, — 
with  the  glory  which  I  had  with  thee  before  the  world  was" 
(John  xvii.  5) :  by  which  is  meant,  the  Lord  from  eternity,  and 
not  a  Son  from  eternity:  for  as  has  already  been  demonstrated, 
what  is  called  the  Son,  is  his  Human,  conceived  of  Jehovah  the 
Father,  and  born  of  the  Virgin  Mary  in  time.  That  the  Lord 
from  eternity  is  Jehovah  himself,  appears  from  niany  passages 
in  the  Word,  of  which  we  will  here  only  adduce  these  few :  u  It 
shall  be  said  in  that  day,  Lo,  this  is  our  God ;  we  have  waited 
for  him,  and  he  will  save  us :  this  is  JEHOVAH  :  we  have  waited 
for  him,  we  will  be  glad  and  rejoice  in  his  salvation"  (Isaiah 
xxv.  9) ;  from  which  words  it  is  evident,  that  he  who  was  to  be 
waited  for  was  God  himself,  even  Jehovah.  "  The  voice  of  him 
that  crieth  in  the  wilderness,  Prepare  ye  the  way  of  JEHOVAH, 
make  straight  in  the  desert  a  high  way  for  our  God. — The  glory 
of  JEHOVAH  shall  be  revealed,  and  all  fiesh  shall  see  it  together. 
Behold,  the  LORD  JEHOVIH  will  come  with  a  strong  hand" 
(Isaiah  xl.  3,  5,  10 ;  Matt.  iii.  3 ;  Mark  i.  3 ;  Luke  iii.  4) : 
Here,* also,  the  Lord,  who  was  to  come,  is  called  Jehovah.  "  I, 
JEUOVAH — will  give — thee  for  a  covenant  of  the  people,  for  a 
light  of  the  Gentiles :  I  am  JEHOVAH,  that  is  my  name,  and 
my  glory  will  I  not  give  to  another"  (Isaiah  xlii.  6,  8).  The 
covenant  of  the  people,  and  the  light  of  the  gentiles,  is  the  Lord 
with  respect  to  the  Human  ;  and  because  this  was  from  Jehovah, 
and  was  made  a  one  with  him,  it  is  said,  " I  am  Jehovah;  that 
is  my  name,  and  my  glory  will  I  not  give  to  another ;"  that 
is,  to  no  other  than  himself:  to  give  glory  is  to  glorify,  or  to 
unite  to  himself.  "  JEHOVAH,  whom  ye  seek,  shall  suddenly 
come  to  his  temple"  (Malachi  iii.  1) ;  where  the  temple  is  the 
temple  of  his  body ;  as  in  John  ii.  19,  21.  "  The  Day-spring 
from  on  high  hath  visited  us"  (Luke  i.  78).  The  Day-spring 
from  on  high,  also,  is  Jehovah,  or  the  Lord  from  eternity. 
Hence  it  appears,  that,  by  the  Lord  from  eternity,  we  are  to 
understand  his  all-originating  Divine  \Dimnum  a  quo],  which, 
in  the  Word,  is  Jehovah :  but  from  the  passages  which  will  be 
adduced  presently,  it  will  appear,  that  by  the  term  Lord,  as 
also  by  Jehovah,  after  his  Human  was  glorified,  we  are  to  un 
derstand  the  D'  vine  and  Human  together,  as  a  one ;  and  by 
the  Son,  alone,  the  Divine  Human. 

31.  II.  THAT  THE  LORD  FROM  ETERNITY,  OB  JEHOVAH,  AS 
SUMED  THE  HUMAN  TO  SAVE  MANKIND,  has  been  confirmed  from 
the  Word  in  the  preceding  sections ;  that  mankind  could  not 
have  been  saved  in  any  other  manner,  will  be  shewn  elsewhere. 
That  the  Lord  from  eternity,  or  Jehovah,  assumed  the  Human, 
appears,  also,  from  those  passages  in  the  Word,  where  it  is 
said  of  Jesus  that  he  came  forth  from  God,  that  he  came  down 
from  heaven,  and  that  he  was  sent  into  the  world ;  as  from  the 
50 


CONCERNING    THE    LORD.  31,  32 


following  : 

the  world 


f 

4:2).  "The  Father  himself  loveth  you,  because  ye  have  be 
lieved  that  I  came  out  from  God"  (John  xvi.  27).  "No  man 
hath  ascended  up  to  heaven,  but  he  that  came  dovmfrom  hea 
ven"  (John  iii.  13).  "The  bread  of  God  is  he  which  cometh 
down  from  heaven,  and  giveth  life  unto  the  world"  (John  vi. 
33,  35,  41,  50,  51).  "  He  that  cometh  from  above,  is  above  all" 
(John  iii.  31).  "  I  know  him  [the  Father],  for  /  am  from  him, 
and  he  hath  sent  me"  (John  vii.  29).  That  by  being  sent  from 
the  Father  into  the  world  is  understood  the  assumption  of  the 
Human,  may  be  seen  above.  N".  20. 

32.  III.  THAT  THE  LORD  MADE  HIS  HUMAN  DIVINE  FROM  THE 
DIVINE  IN  HIMSELF,  may  appear  from  many  passages  in  the 
Word,  of  which  those  shall  be  here  adduced  which  prove,  1. 
That  it  was  done  ly  successive  steps  /  which  are  these  :  "  The 
child  [Jesus]  grew  and  waxed  strong  in  spirit,  filled  with  wis 
dom  ;  and  the  grace  of  God  was  upon  him  "  (Luke  ii.  40). 
"  Jesus  increased  in  wisdom  and  stature,  and  in  favour  with 
God  and  man"  (verse  52).  2.  That  the  Divine  operated  by  the 
Human,  as  the  soul  does  by  the  ~body,  from  these  :  "  The  Son  can 
do  nothing  of  himself,  but  what  he  seeth  the  Father  do"  (John 
v.  19).  "  I  do  nothing  of  myself,  but  as  my  Father  hath  taught 
me,  I  speak  these  things  :  and  he  that  sent  me  is  with  me  ;  the 
Father  hath  not  left  me  alone"  (John  viii.  28,  29,  v.  30).  "I 
have  not  spoken  of  myself,  but  the  Father  who  sent  me,  he 
gave  me  a  commandment,  what  I  should  say,  and  what  I  should 
speak"  (xii.  49).  "The  words  that  I  speak  unto  yon,  I  speak 
not  of  myself:  but  the  Father  that  dwelleth  in  me,  he  doeth  the 
works"  (John  xiv.  10).  "I  am  not  alone  because  the  Father 
is  with  me  "  (John  xvi.  32).  3.  That  the  Divine  and  Human 
operated  unanimously  .  From  these  :  "  What  things  soever  the 
Father  doeth,  these  also  doeth  the  Son  likewise"  (John  v.  19). 
"  For,  as  the  Father  raiseth  up  the  dead  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  he  will"  (John  v.  21).  "  As 
the  Father  hath  life  in  himself,  so  hath  he  gi/en  to  the  Son  to 
have  life  in  himself"  (John  v.  26).  "Now  they  have  known 
that  all  things  whatsoever  thou  hast  given  me,  are  of  thee" 
(John  xvii.  7).  4.  That  the  Divine  is  united  to  the  Human,  and 
the  Human  to  the  Divine.  From  these  :  "  If  ye  had  known  me, 
ye  would  have  known  my  Father  also  ;  and  from  henceforth 
ye  know  him,  and  have  seen  him."  "  He  [Jesus]  saith  unto 
Philip  [who  desired  to  see  the  Father],  Have  I  been  so  long 
time  with  you,  and  yet  hast  thou  not  known  me,  Philip  ?  He 
that  hath  seen  me,  hath  seen  the  Father  :  —  Believest  thou  not 
that  I  am  in  the  Father,  and  the  Father  in  me  ?"  (John  xiv.  7, 
9,  10).  "  If  I  do  not  the  works  of  my  Father,  believe  me  not  ; 
51 


32  DOCTRINE    OF   THE    NEW    JERUSALEM 

but  if  I  do, — believe  the  works  ;  that  ye  may  know  and  be 
lieve  that  the  Father  is  in  me,  and  I  in  him"  (John  x.  37,  38) 
"  That  they  all  may  be  one,  as  thon,  Father,  art  in  me,  and  I 
in  thee"  (John  xvii.  21).  "  At  that  day  ye  shall  know  that  I 
am  in  my  Father"  (John  xiv.  20).  "  No  one  is  able  to  pluck 
them  [my  sheep]  out  of  my  Father's  hand.  I  and  my  Father 
are  one"  (x.  29,  30).  "The  Father  loveth  the  Son,  and  hath 
given  all  things  into  his  hand"  (John  iii.  35).  "All  things 
that  the  Father  hath  are  mine"  (John  xvi.  15).  "  All  mine  are 
thine,  and  thine  are  mine"  (John  xvii.  10).  "  Thou  hast  given 
him  [the  Son]  power  over  all  flesh  "  (John  xvii.  2).  "  All  power 
is  given  unto  me  in  heaven  and  earth"  (Matt,  xxviii.  18).  5. 
That  the  Divine  Human  is  to  he  worshipped,  appears  from  the 
following  passages  :  "  That  all  men  should  honour  the  Son,  even 
as  they  honour  the  Father"  (John  v.  23).  "  If  ye  had  known 
me,  ye  would  have  known  my  Father  also"  (John  viii.  19). 
"He  that  seeth  me,  seeth  him  that  sent  me"  (John  xii.  45). 
"  If  ye  had  known  me,  ye  would  have  known  my  Father  also, 
and  from  henceforth  ye  know  him,  and  have  seen  him"  (John 
xiv.  7).  "  He  that  receiveth  me,  receiveth  him  that  sent  me" 
(John  xiii.  20).  The  reason  of  this  is,  because  no  one  can  see 
the  Essential  Divine,  which  is  called  the  Father,  but  he  may 
see  the  Divine  Human  ;  for  the  Lord  says,  "  No  man  hath  seen 
God  at  any  time  ;  the  Only-begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him"  (John  i.  18).  "  Not  that 
any  man  hath  seen  the  Father,  save  he  who  is  of  God  ;  he  hath 
seen  the  Father"  (John  vi.  46).  "Ye  have  neither  heard  his 
[the  Father's]  voice  at  any  time,  nor  seen  his  shape"  (John  v. 
37).  6.  That  since  the  Lord  made  his  Human  Divine  from  the 
Divine  in  Himself  •  and  since  the  Human  is  to  he  approached  in 
loorship,  and  is  the  Son  of  God  /  it  is  therefore  necessary  to  helieve 
in  the  Lord,  whois  hoth  the  Father  and  the  Son,  appears  from  the 
following  passages  :  "  As  many  as  received  him  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that  helieve  on 
his  name"  (John  i.  12).  "That  whosoever  helieveth  in  him 
should  not  perish,  but  have  eternal  life"  (John  iii.  15).  "  God 
so  loved  the  world,  that  he  gave  his  only-begotten  Son,  that 
whosoever  hclievet h  in  him  should  not  perish,  but  have  everlast 
ing  life"  (John  iii.  16).  "  He  that  helieveth  on  him  [the  Son] 
is  not  condemned  ;  but  he  that  helieveth  not,  is  condemned 
already,  because  he  hath  not  believed  in  the  name  of  tJie  only- 
hegotten  Son  of  God"  (John  iii.  18).  "He  that  helieveth  on  the 
Son,  hath  everlasting  life  ;  and  he  that  helieveth  not  the  Son,  shall 
not  see  life,  but  the  wrath  of  God  abideth  on  him"  (John  iii. 
36).  "  The  bread  of  God  is  he  that  cometh  down  from  heaven, 
and  giveth  life  unto  the  world.  Pie  that  cometh  to  me  shall 
3ever  hunger,  and  he  that  helieveth  on  me,  shall  never  thirst" 
(John  vi.  33,  35).  "This  is  the  will  of  him  that  sent  me,  that 
52 


CONCERNING    THE    LORD.  32 

every  one  who  seeth  the  Son,  and  lelieveth  on  kirn,  may  have 
everlasting  life ;  and  I  will  raise  him  up  at  the  last  day"  (John 
vi.  4:0).  "  Then  said  they  unto  him  [Jesus],  What  shall  we  do 
that  we  might  work  the  works  of  God  ?  Jesus  answered, — 
This  is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 
sent"  (John  vi.  28,  29).  "  Yerily,  verily,  I  say  unto  you,  he 
that  believeth  on  me  hath  everlasting  life"  (John  vi.  47).  "  Jesus 
cried,  saying,  If  any  man  thirst,  let  him  come  unto  me  and 
drink ;  he  that  believeth  on  me,  as  the  Scripture  hath  said,  out 
of  his  belly  shall  flow  rivers  of  living  water"  (John  vii.  37,  38). 
"  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins"  ^John 
viii.  24).  "  Jesus  said,  I  am  the  resurrection  and  the  life  ;  he 
that  belwveth  in  me,  though  he  were  dead,  yet  shall  he  live ; 
and  whosoever  liveth  and  believeth  in  me,  shall  never  die"  (John 
xi.  25,  26).  Jesus  said,  "  I  am  come  a  light  into  the  world,  that 
whosoever  believeth  on  me  should  not  abide  in  darkness"  (John 
xii.  46 ;  viii.  12).  "  While  ye  have  the  light,  believe  in  the  li<jht, 
that  ye  may  be  the  children  of  light"  (John  xii.  36).  "  Yerily, 
verily,  I  say  unto  you, — the  dead  shall  hear  the  voice  of  the  Son 
of  God,  and  they  that  hear  shall  live"  (John  v.  25).  "  Abide 
in  me,  and  I  in  you  ;  I  am  the  vine,  ye  are  the  branches;  he 
that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit ;  for  without  me  ye  can  do  nothing  "  (John  xv.  4,  5).  1 
am  in  the  Father,  and  ye  in  me,  and  I  in  you  "  (John  xiv.  20  ; 
see  also  xvii.  23).  UI  am  the  way,  and  the  truth,  and  the  life  ; 
no  man  cometh  unto  the  Father,  but  by  me"  (John  xiv.  (>). 
In  these,  and  in  all  other  places,  where  the  Father  is  mentioned, 
is  meant  the  Divine  that  was  in  the  Lord  from  conception,  and 
which,  according  to  the  Athanasian  Creed,  which  forms  the- 
standard  of  faith  for  the  Christian  world,  was  to  him  what  the 
soul  of  man  is  to  his  body  :  the  Human  from  the  Divine  is  the 
Son  of  God.  Now  since  this  also  was  made  Divine,  therefore, 
lest  man  should  approach  the  Father  alone,  and  so  in  thought, 
faith,  and  thence  worship,  should  separate  the  Father  from  the 
Lord,  in  whom  he  exists  ;  after  teaching  that  the  Father  and  he 
are  one ;  that  the  Father  is  in  him,  and  he  in  the  Father ;  that 
all  should  abide  in  him ;  and  that  110  one  cometh  to  the  Father 
but  by  him ;  the  Lord  instructs  us  further,  that  we  must  believe 
in  him,  and  that  man  is  saved  by  a  faith  directed  to  him.  That 
the  Human  was  made  Divine  in  the  Lord,  is  a  truth  of  which 
many  in  Christendom  can  form  no  conception  ;  the  chief  reason 
is,  because,  in  thinking  concerning  man,  they  take  their  ideas 
from  his  material  body,  and  not  from  his  spiritual;  when, 
nevertheless,  all  angels,  who  are  spiritual  beings,  are  also  men 
in  perfect  human  form  ;  nay,  further,  every  divine  proceeding 
from  Jehovah  God,  from  its  first  beginnings  in  heaven  to  its 
ultimate  in  the  world,  tends  to  the  human  form.  That  angels 
are  in  the  human  form,  and  that  everything  divine  tends  to  tl  a1 
53 


32,  33  DOCTRINE    OF    THE    NEW    JERUSALEM 

form,  may  be  seen  in  the  treatise  on  Heaven  and  Hell,  n.  73-- 
— 77,  and  n.  453 — 460  ;  and  still  more  fully  in  The  Angelic 
Wisdom  concerning  the  Divine  Love. 

33.  IV.  THAT  THE  LORD  MADE  HIS  HUMAN  DIVINE  BY  TEMP 
TATIONS  ADMITTED  THEREIN,  AND  BY  CONTINUAL  VICTORIES  IN  THOSE 

CONFLICTS,  has  been  already  shewn  above,  n.  12 — 14,  to  which 
only  this  shall  be  added.  Temptations  are  nothing  else  but 
combats  against  evils  and  falses  ;  and  since  these  are  from  hell, 
they  are  also  combats  against  hell.  Evil  spirits  from  hell  are  more 
over  with  the  men  who  undergo  spiritual  temptations,  which  are 
occasioned  by  their  agency  ;  and,  although  man  is  not  aware  of 
this,  it  is  a  certain  fact,  which  has  been  made  known  to  me  by 
much  experience.  Hence  it  is,  that  when  a  man,  by  the  divine 
assistance  of  the  Lord,  conquers  in  temptations,  he  is  drawn  out 
of  hell,  and  elevated  into  heaven  ;  which  is  the  reason  that  by 
temptations,  or  combats  against  evils,  he  is  made  spiritual, — 
thus  an  angel.  But  the  Lord  fought,  by  his  own  power  against 
all  the  hells,  and  wholly  quelled  and  subdued  them  ;  and  as  he, 
at  the  same  time,  glorified  his  Human,  he  holds  them  in  a  state 
of  subjection  to  eternity.  For,  before  the  coming  of  the  Lord, 
the  hells  had  risen  to  such  a  height,  that  they  began  to  infest 
the  very  angels  of  heaven  themselves ;  and,  in  like  manner, 
every  man  that  came  into  and  went  out  of  the  world.  The 
cause  of  the  hells  having  risen  to  such  a  height,  was,  because 
the  church  was  in  a  state  of  utter  devastation,  and  the  inhabi 
tants  of  the  world,  being  devoted  to  idolatry,  were  in  mere  falses 
and  evils;  and  it  is  from  men  that  the  hells  are  filled  with 
inhabitants :  hence  it  had  come  to  pass,  that  unless  the  Lord 
had  come  into  the  world,  no  man  could  have  been  saved.  Of 
these  combats  of  the  Lord  much  is  said  in  the  Psalms  of  David, 
and  in  the  Prophets,  but  little  in  the  Evangelists.  These  com 
bats  are  what  are  meant  by  the  temptations  which  the  Lord 
endured,  the  last  of  which  was  the  passion  of  the  cross ;  and  it 
is  on  account  of  his  victories  in  them  that  he  is  called  a  Saviour 
and  Redeemer.  This  is  so  far  known  in  the  church  as  to  have 
given  occasion  to  the  general  confession,  that  the  Lord  conquered 
death  or  the  devil,  that  is,  hell,  and  arose  victorious  ;  as,  also,  that 
without  the  Lord  there  is  no  salvation.  That  the  Lord  also 
glorified  his  Human,  and  thereby  became  a  Saviour,  Redeemer, 
Reformer,  and  Regenerator,  unto  eternity,  will  be  subsequently 
shewn.  That  the  Lord  became  a  Saviour  by  his  combats  or  temp 
tations,  is  evident  from  the  numerous  passages  adduced  from  the 
Word  above;  n.  12 — 14,  and  from  the  following  in  Isaiah: 
u  The  day  of  vengeance  is  in  my  heart,  and  the  year  of  my  re 
deemed  is  come."  "  And  I  will  tread  down  the  people  in  my 
anger, — I  will  bring  down  their  strength  to  the  earth  ; — so  he 
was  their  Saviour"  (Ixiii.  4,  6,  8) ;  in  which  chapter  the  Lord's 
combats  are  treated  of.  And  in  David  :  "  Lift  up  your  heads 
54 


CONCERNING   THE   LORD.  33,  34 

O  ye  gates,  and  be  ye  lift  up,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in.  Who  is  the  King  of  glory  f  Je 
hovah  strong  and  mighty,  Jehovah  mighty  in  battle"  (Psalm 
xxiv.  7,  8) ;  which  words  are  also  spoken  in  reference  to  the  Lord. 
34.  Y.  THAT  THE  FULL  UNION  OF  THE  DIVINE  AND  HUMAN  EN 

THE  LORD,  WAS    EFFECTED    BY   THE    PASSION    OF  THE    CROSS,  WHICH 

WAS  HIS  LAST  TEMPTATION.  This  was  confirmed  above,  in  its 
proper  section,  where  it  was  shewn  that  the  Lord  came  into  the 
world  to  subdue  the  hells,  and  glorify  his  Human  ;  and  that 
the  passion  of  the  cross  was  the  last  combat,  by  which  he  fully 
conquered  the  hells,  and  fully  glorified  his  Human.  Since,  then, 
the  Lord,  by  the  passion  of  the  cross,  fully  glorified  his  Human, 
that  is,  united  it  to  his  Divine,  and  thus  made  his  Human  also 
Divine,  it  follows  that  he  is  Jehovah  and  God  with  respect  to 
both.  Hence,  in  many  passages  of  the  Word,  he  is  called 
Jehovah,  God,  and  the  Holy  One  of  Israel,  the  Redeemer, 
Saviour,  and  Former ;  as  in  the  following :  "  Mary  said,  My 
soul  doth  magnify  the  LORD,  and  my  spirit  hath  rejoiced  in 
GOD  my  SAVIOUR"  (Luke  i.  46,  47).  And  the  angel  said  unto 
the  shepherds,  "  Behold,  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people,  for  unto  you  is  born  this  day,  in 
the  city  of  David,  a  SAVIOUR,  who  is  Christ  the  LORD"  (Luke 
ii.  10,  11),  And  they  said,  "This  is  indeed  the  Christ  the 
SAVIOUR  of  the  world"  (John  iv.  42).  "  I  will  help  thee,  saith 
JEHOVAH,  and  thy  REDEEMER,  the  HOLY  ONE  OF  ISRAEL" 
(Isaiah  xli.  14).  "  Thus  saith  JEHOVAH  that  created  thee,  O 
Jacob,  arid  He  that  formed  thee,  O  Israel : — I  have  redeemed 
thee: — I  am  JEHOVAH  thy  GOD,  THE  HOLY  ONE  OF  ISRAEL, 
THY  SAVIOUR"  (Isaiah  xliii.  1,  3).  "  Thus  saith  JEHOVAH 
YOUR  REDEEMER,  the  HOLY  ONE  OF  ISRAEL. — I  am  JEHOVAH 
YOUR  HOLY  ONE,  the  CREATOR  OF  ISRAEL,  your  KING"  (Isaiah 
xliii.  14,  15).  "  Thus  saith  JEHOVAH  the  HOLY  ONE  OF  ISRAEL, 
and  his  MAKER"  (Isaiah  xlv.  11).  "Thus  saith  JEHOVAH  THY 
REDEEMER,  the  HOLY  ONE  OF  ISRAEL"  (Isaiah  xlviii.  17). 
"  All  flesh  shall  know  that  I  JEHOVAH  am  thy  SAVIOUR  ancf 
thy  REDEEMER,  the  MIGHTY  ONE  OF  JACOB"  (Isaiah  xlix.  26). 
"  And  the  REDEEMER  shall  come  to  Zion"  (Isaiah  lix.  20). 
"  And  thou  shalt  know  that  I  JEHOVAH  am  thy  SAVIOUR  and 
thy  REDEEMER,  the  MIGHTY  ONE  OF  JACOB"  (Isaiah  Ix.  16). 
"  And  now  saith  JEHOVAH  that  formed  me  from  the  womb" 
(Isaiah  xlix.  5).  "JEHOVAH,  my  strength  and  my  REDEEMER" 
(Psalm  xix.  14).  "  And  they  remembered  that  GOD  was  their 
rock,  and  the  HIGH  GOD  their  REDEEMER"  (Psalm  Ixxviii.  35). 
"  Thus  saith  JEHOVAH  thy  REDEEMER,  and  he  that  formed  thee 
from  the  womb"  (Isaiah  xliv.  24).  "  As  for  our  REDEEMER,  JE^ 
HOVAH  OF  HOSTS  is  his  name,  the  HOLY  ONE  OF  ISRAEL"  (Isaiali 
xlvii.  4).  "  With  everlasting  kindness  will  I  have  mercy  on 
thee,  saith  JEHOVAH  THY  REDEEMER"  (Isaiah  liv.  8).  "Theii 
55 


34  DOCTRINE   OF   THE   NEW   JERUSALEM 

REDEEMER  is  strong,  JEHOVAH  OF  HOSTS  is  his  name"  (Jerem 
iv.  34:).  "  Let  Israel  hope  in  JEHOVAH,  for  with  JEHOVAH  there 
is  mercy,  and  with  him  is  plenteous  redemption.  He  shall 
redeem  Israel  from  all  his  iniquities"  (Psalm  cxxx.  7,  8). 
"  JEHOVAH  is  my  rock,  and  my  fortress, — and  the  horn  of  my 
salvation, — my  SAVIOUR"  (2  Sam.  xxii.  2,  3).  "  Thus  saith 
JEHOVAH  the  REDEEMER  OF  ISRAEL,  his  HOLY  ONE  : — Kings  shall 
see  and  arise — because  of  the  Lord  that  is  faithful,  and  the 
HOLY  ONE  OF  ISRAEL  :  and  he  shall  choose  thee"  (Isaiah  xlix. 
7).  "  Surely  GOD  is  in  thee,  and  there  is  none  else. — Verily 
thou  art  a  God  that  hidest  thyself,  O  GOD  of  Israel,  the 
SAVIOUR"  (Isaiah  xlv.  14,  15).  "Thus  saith  JEHOVAH  the 
King  of  Israel,  and  his  REDEEMER,  JEHOVAH  OF  HOSTS  : — 
Beside  ME  there  is  no  God"  (Isaiah  xliv.  6).  "  I  am  JEHOVAH, 
and  beside  'ME  there  is  no  SAVIOUR"  (Isaiah  xliii.  11).  "Have 
not  I  JEHOVAH,  and  there  is  no  God  else  beside  ME, — and  a 
SAVIOUR,  there  is  none  beside  ME"  (Isaiah  xlv.  21).  I  am 
JEHOVAH  thy  GOD,  and  thou  shalt  know  no  GOD  but  ME,  for 
there  is  no  SAVIOUR  beside  Me"  Hosea  xiii.  4).  "  Look  unto 
ME  and  be  ye  saved,  all  the  ends  of  the  earth,  for  I  am  GOD, 
and  there  is  none  else"  (Isaiah  xlv. 22).  "JEHOVAH  OF  HOSTS  is  his 
name,  and  thy  REDEEMER  the  HOLY  ONE  OF  ISRAEL  :  the  GOD 
of  the  whole  earth  shall  he  be  called"  (Isaiah  livT  5).  From 
these  passages  it  may  be  seen  that  the  Divine  of  the  Lord, 
which  is  called  the  Father,  and,  here,  Jehovah  and  God,  and  the 
Divine-Human,  which  is  called  the  Son,  and,  here,  the  Redeemer 
and  Saviour,  as  also  the  Former,  that  is,  the  Reformer  and 
Regenerator  ;  are  not  two,  but  one  ;  for  not  only  is  mention 
made  of  Jehovah,  God,  and  the  Holy  One  of  Israel,  and  of  a 
Redeemer  and  Saviour,  but  it  is  said,  that  Jehovah  is  the 
Redeemer  and  Saviour  ;  nay  farther,  that  Jehovah  is  the 
Saviour,  and  there  is  none  beside.  Hence,  it  manifestly  ap 
pears,  that  the  Divine  and  Human  in  the  Lord  are  One  Person, 
and  that  the  Human  also  is  Divine  ;  for  the  Redeemer  and 
Saviour  of  the  World  is  no  other  than  the  Lord  as  to  the  Divine- 
Human,  which  is  what  is  called  the  Son.  Redemption  and 
salvation  also  constitute  the  attribute  proper  to  his  Human, 
which  is  called  merit  and  righteousness ;  for  it  was  his  Human 
that  endured  temptations  and  the  passion  of  the  cross  ;  thus 
by  his  Human  he  saved  and  redeemed  mankind.  *Now  whereas, 
after  the  union  [unitio]  of  the  Human  with  the  Divine  within 
it,  which  was  like  that  of  the  soul  and  body  in  man,  they  were 
no  longer  two,  but  one  person, — agreeably  to  the  doctrine  of  the 
Christian  world, — it  follows  that  the  Lord  is  Jehovah  and  God 
in  respect  to  both  ;  wherefore  we  sometimes  read  of  Jehovah 
and  the  Holy  One  of  Israel,  the  Redeemer  and  Saviour,  and,  at 
others,  of  Jehovah  the  Redeemer  and  Saviour ;  as  may  be  seen 
in  the  passages  cited.  Thus  Christ  is  called  the  Saviour  (Luke 
56 


CONCERNING    THE    LORD.  34:,  35 

ii.  11 ;  John  LV.  42).  God,  and  the  God  of  Israel,  are  called 
the  Saviour  and  Redeemer  (Luke  i.  47  ;  Isaiah  xlv.  15  ;  liv.  5; 
Psalm  Ixxviii.  35V.  Jehovah,  the  Holy  One  of  Israel,  is  called 
the  Saviour  and  Redeemer  (Isaiah  xli.  14;  xliii.  3,  11, 14, 15 ; 
xlviii.  17 ;  xlix.  7  ;  liv.  5).  Jehovah  is  called  the  Saviour, 
Redeemer,  and  Former  (Isaiah  xliv.  6;  xlvii.  4;  xlix.  26;  liv. 
5 ;  Ixiii.  16 ;  Jerem.  1.  34  ;  Psalm  Ixxviii.  35  ;  Psalm  cxxx.  7, 
8  ;  2  Sam.  xxii.  2,  3).  Jehovah  God  is  called  the  Redeemer 
and  Saviour,  and  it  is  said  that  beside  him  there  is  no  other 
(Isaiah  xliii.  11  ;  xliv.  6 ;  xlv.  14,  15,  21,  22  ;  Hosea  xiii.  4). 

35.  YI.  THAT  THE  LORD  PUT  OFF,  BY  SUCCESSIVE  STEPS,  THE 
HUMAN  FROM  THE  MOTHER,  AND  PUT  ON  A  HUMAN  FROM  THE 
DlVINE  IN  HIMSELF,  WHICH  IS  THE  DlVINE-HuMAN  AND  THE 
SON  OF  God.  That  the  Lord  was  Divine  and  Human,  Divine 
from  Jehovah  the  Father,  and  Human  from  the  virgin  Mary,  is 
well  known.  Hence  he  was  both  God  and  man,  having  a  Divine 
Essence  and  a  human  nature,  a  Divine  Essence  from  the  Father, 
and  a  human  nature  from  the  mother ;  and  hence  was  equal  to 
the  Father,  as  to  the  Divine,  and  inferior  to  the  Father,  as  to 
the  Human  :  and  further,  that  this  human  nature  from  the 
mother  was  not  transmuted  into  the  Divine  Essence,  neither 
'jommingled  with  it,  is  taught  by  the  doctrine  of  faith,  called  the 
Athanasian  Creed.  Indeed,  the  human  nature  cannot  be  trans 
muted  into  the  Divine  Essence,  nor  commingled  therewith. 
And  moreover  from  the  same  creed  is  our  doctrine,  that  the 
Divine  took,  that  is,  united,  to  itself  the  Human  as  the  soul  is 
united  to  its  body,  so  that  they  were  not  two,  but  one  person. 
From  this,  it  follows,  that  the  Lord  put  off  the  Human  from  the 
mother,  which,  in  itself,  was  like  the  human  of  another  man, 
and  thus  material,  and  put  on  a  Human  from  the  Father,  which, 
in  itself,  was  like  his  Divine,  and  thus  substantial :  so  that  the 
Human  also  was  made  Divine.  Hence  it  is,  that  in  the  pro 
phets,  the  Lord  is  called,  even  with  respect  to  the  Human, 
Jehovah  and  God  ;  and  in  the  Evangelists,  the  Lord,  God,  the 
Messiah  or  Christ,  and  the  Son  of  God,  in  whom  we  must  be 
lieve,  and  by  whom  we  are  to  be  saved. 

Now  as  the  Lord  had  from  the  first  a  Human  from  the 
mother,  which  he  put  off  by  successive  steps,  therefore,  he  was, 
during  his  abode  in  this  world,  in  two  states ;  the  one  a  state  of 
humiliation,  or  exinanition,  and  the  other  a  state  of  glorification, 
or  union  with  the  Divine,  which  is  called  the  Father.  He  was 
in  the  state  of  humiliation  at  the  time,  and  in  the  degree,  that 
he  was  in  the  human  from  the  mother ;  and  he  was  in  the  state 
of  glorification,  at  the  time,  and  in  the  degree,  that  he  was  in 
the  Unman  from  the  Father.  In  the  state  of  Humiliation  he 
prayed  to  the  Father,  as  to  a  being  distinct  from  himself ;  but 
in  the  state  of  glorification  he  spoke  with  the  Father  as  with 
himself.  In  this  latter  state  he  said,  that  the  Father  was  ic 
57 


35  DOCTRINE  OF  THE  NEW  JERUSALEM 

him,  an  I  lie  in  the  Father,  and  that  the  Father  and  he  were 
One ;  but  in  the  other  state  he  underwent  temptations,  and 
suffered  the  cross,  and  prayed  to  the  father  not  to  forsake  him  ; 
for  the  Divine  could  not  be  tempted,  much  less  could  it  suffer 
the  cross.  Hence  it  further  appears,  that,  by  temptations  fol 
lowed  by  continual  victories,  and  by  the  passion  of  the  cross, 
which  was  the  last  of  those  temptations,  he  fully  .con 
quered  the  hells,  and  fully  glorified  the  Human,  as  was  shown 
above. 

That  the  Lord  put  off  the  human  from  the  mother,  and  put 
on  a  Human  from  the  Divine  in  himself,  which  is  called  the 
Father,  may  also  be  concluded  from  this  circumstance,  that 
whenever  he  spoke  to  or  of  her,  he  did  not  give  her  the  title  of 
mother.'  There  are  but  three  occasions  recorded  in  the  Evan 
gelists,  on  which  the  Lord  addressed  her  or  mentioned  her ;  and 
on  two  of  these  he  called  her  woman,  and  the  third  time  he 
declined  to  acknowledge  her  as  his  mother.  That  he  twice 
called  her  woman,  we  read  in  John :  "  The  mother  of  Jesus 
saith  unto  him,  They  have  no  wine  :  Jesus  saith  unto  her, 
Woman,  what  have  1  to  do  with  thee  ?  Mine  hour  is  not  yet 
come"  (ii.  3,  4).  And  again  :  "  When  Jesus  therefore  saw  his 
mother,  and  the  disciple  standing  by  whom  he  loved,  he  said 
unto  his  mother,  Womcm,  behold  thy  son ;  then  saith  he  to  the 
disciple,  Behold  thy  mother"  (xix.  26,  27).  That  he  once 
declined  to  acknowledge  her,  we  read  in  Luke  :  "  It  was  told 
Jesus  by  certain  who  said,  Thy  mother  and  thy  brethren  stand 
without,  desiring  to  see  thee :  And  he  answered  and  said  unto 
them,  My  mother  and  my  brethren  are  they  who  hear  the  word 
of  God,  and  do  it"  (viii*.  20,  21 ;  Matt.  xii.  46—49 ;  Mark  iii. 
31 — 35).  In  other  places  Mary  is  called  his  mother,  but  not  from 
his  own  mouth.  The  same  truth  is  also  confirmed  by  this  cir 
cumstance,  that  he  would  not  acknowledge  himself  to  be  the 
son  of  David :  for  we  read  in  the  Evangelists,  Jesus  asked 
the  Pharisees,  u  saying,  What  think  ye  of  Christ  ?  whose  son  is 
he  ?  They  say  unto  him,  The  son  of  David.  He  saith  unth 
them,  How  then  doth  David  in  spirit  call  him  Lord,  saying, 
the  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand  till  I 
make  thine  enemies  thy  footstool?  If  David  then  call  him 
Lord,  how  is  he  his  son  ?  And  no  man  was  able  to  answer  him 
a  word"  (Matt.  xxii.  41 — 45  ;  Mark  xii.  35 — 37  ;  Luke  xx.  41 
— 44;  Psalrn  ex.  1).  Thus  it  is  evident,  that  the  Lord,  in 
respect  to  his  glorified  Human,  was  neither  the  son  of  Mary  nor 
of  David.  What  was  the  nature  of  his  Glorified  Human,  he 
she-wed  to  "  Peter,  James,  and  John,"  when  he  "  was  transfigured 
before  them;  and  his  face  did  shine  as  the  sun  and  his  raimenr 
was  as  white  as  the  light ; — and  a  voice  came  out  of  the  cloud, 
saying,  This  is  my  beloved  Son,  in  whom  I  am  well  pleased  : 
hear  ye  him "  (Matt.  xvii.  1 — 8  ;  Mark  ix.  2  —8  ;  Luke  ix.  2S 
58 


CONCERNING   THE   LOKD.  35 

— 36).     The  Lord  was  also  seen  by  John,  "  as  the  sun  shining 
in  his  strength"  (Rev.  i.  16). 

That  the  Human  of  the  Lord  was  glorified,  is  evident  from 
what  is  said  of  his  glorification  in  the  Evangelists.  Thus  in 
John :  "  The  hour  is  come  that  the  Son  of  Man  should 
be  glorified."  "Father  glorify  thy  name  :  Then  came  there  a 
voice  from  heaven,  saying,  I  have  both  glorified  it,  and  will 
glorify  it  again"  (xii.  23,  28).  It  is  said,  "I  have  both  glorified 
it,  and  will  glorify  it  again,"  because  the  Lord's  glorification 
was  accomplished  by  successive  steps.  Again  :  "  Therefore, 
when  he  [Judas]  was  gone  out,  Jesus  said,  Now  is  the  Son  of 
Man  glorified,  and  God  is  glorified  in  him, — God  shall  also 
glorify  him  in  himself,  and  shall  straightway  glorify  him"  (xiii. 
31,  32).  Again:  Jesus  said,  "Father,  the  hour  is  come; 
glorify  thy  Son,  that  thy  Son  also  may  glorify  thee"  (xvii.  1,  5). 
And  in  Luke  :  "  Ought  not  Christ  to  have  suffered  these  things, 
and  to  enter  into  his  glory  ?"  (xxiv.  16).  These  words  are 
spoken  in  reference  to  his  Human.  The  reason  why  the  Lord 
said,  "  God  is  glorified  in  him  ;"  and  also,  "  God  shall  glorify 
him  in  himself,"  and  further,  "  Glorify  thy  Son,  that  thy  Son 
may  also  glorify  thee  ;"  was,  because  the  union  was  reciprocal, 
being  a  union  of  the  Divine  with  the  Human,  and  of  the  Human 
with  the  Divine  ;  which  also  occasioned  him  to  say,  "  I  am  in 
the  Father  and  the  Father  in  me"  (John  xiv.  10,  11) :  and, 
"  All  mine  are  thine,  and  thine  are  mine"  (John  xvii.  10).  Thus 
the  union  was  absolutely  full  or  perfect.  It  is  indeed  true  of 
all  union,  that  it  is  not  full  and  perfect  unless  it  be  reciprocal : 
such,  therefore,  must  be  the  union  of  the  Lord  with  man,  and 
of  man  with  the  Lord,  as  he  teaches  in  John  :  "  At  that  day  ye 
shall  know  that  I  am  in  my  Father,  and  you  in  me,  and  I  in 
you"  (xiv.  20) :  And  in  another  place  :  "  Abide  in  me,  and  I  in 
you  ; — he  that  abideth  in  me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit"  (xv.  4,  5). 

Since  the  Human  of  the  Lord  was  glorified,  that  is,  was  made 
Divine,  therefore  he  arose  after  death  on  the  third  day  with  his 
whole  body  ;  which  never  happens  to  any  man,  for  he  only  rises 
as  to  his  spirit,  and  not  as  to  his  body.  That  mankind  might 
be  assured,  and  that  no  doubt  might  be  entertained,  that  the 
Lord  arose  with  his  whole  body,  he  not  only  declared  it  by  the 
angels  who  were  in  the  sepulchre,  but  he  also  shewed  himself  in 
his  human  body  to  his  disciples  :  and  when  they  imagined  that 
they  saw  a  spirit,  he  said  to  them, "  Behold  my  hands  and  my  feet, 
that  it  is  I  myself:  handle  me  and  see  ;  for  a  spirit  hath  not  flesh 
and  bones,  as  ye  see  me  have.  And  when  he  had  thus  spoken, 
he  shewed  them  his  hands  and  his  feet"  (Luke  xxiv.  39,  40  ; 
John  xx.  20).  And  further,  he  said  to  Thomas,  "  Reach  hither 
thy  finger,  and  behold  my  hands;  and  reach  hither  thy  hand, 
and  thrust  it  into  my  side;  and  be  not  faithless  but  believing. 
59 


35,  36  DOCTRINE   OF   THE   NEW   JERUSALEM 

And  Thomas  answered  and  said  unto  him,  My  Lord  and  my 
God  "  (John  xx.  27,  28).  'And  still  further,  to  evince  that  he 
was  not  a  spirit  but  a  man,  he  said  to  the  disciples,  "  Have  ye 
here  any  meat  ?  And  they  gave  him  a  piece  of  a  broiled 
fish,  and  of  a  honey-comb  :  and  he  took  it  and  did  eat  before 
them"  (Luke  xxiv.  41 — 4:3).  As,  however,  his  body  was  now 
no  longer  a  material,  but  a  divine  substantial  body,  he  came  in 
amongst  the  disciples  whilst  "  the  doors  were  shut"  (John  xx.- 19, 
26).  And  after  he  had  been  seen,  "  he  vanished  out  of  their 
sight"  (Luke  xxiv.  31).  Being  thus  wholly  Divine,  he  waa 
taken  up,  and  sat  on  the  right  hand  of  God  :  for  we  read  in 
Luke :  "  And  it  came  to  pass  while  he  blessed  them  [the  dis 
ciples]  he  was  parted  from  them,  and  carried  up  into  heaven" 
(xxiv.  51).  And  in  Mark :  "  After  he  had  spoken  unto  them, 
he  was  received  up  into  heaven,  and  sat  on  the  right  hand  of 
God"  (xvi.  19).  To  sit  on  the  right  hand  of  God,  means,  to 
possess  Divine  Omnipotence. 

Now,  since  the  Lord  ascended  into  heaven,  and  sat  on  the 
right  hand  of  God,  or  entered  on  the  exercise  of  Divine 
Omnipotence,  with  his  Divine  and  Human  united  in  one,  it 
follows,  that  his  Human  Substance  or  Essence,  is  as  his  Divine. 
To  suppose  otherwise,  is  to  imagine  that  his  Divine  ascended 
up  into  heaven,  and  sat  on  the  right  hand  of  God,  but  that  his 
Human  did  not ;  a  supposition  which  is  contrary  to  Scripture, 
and  also  to  the  received  Christian  doctrine,  which  teaches, 
That  God  and  Man  in  Christ  are  as  soul  and  body  ;  and  to 
separate  these  is  repugnant  to  sound  reason.  This  union  of  the 
Father  with  the  Son,  or  of  the  Divine  with  the  Human,  is  also 
meant  in  the  following  passages :  "  I  came  forth  from  the  Father, 
and  am  come  into  the  world  :  again,  I  leave  the  world,  and  go 
to  the  Father"  (John  xvi.  28).  "  I  go  away  unto  him  that  sent 
me"  (John  vii.  33  ;  xvi.  5,  16  ;  xvii.  11,  13  ;  xx.  IT).  "  What 
and  if  ye  shall  see  the  Son  of  Man  ascend  up  where  he  was 
before  ?"  (John  vi.  62).  "  No  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven"  (John  iii.  13).  Every 
man  that  is  saved,  does  indeed  ascend  into  heaven,  yet  not  of 
himself,  but  from  the  Lord  ;  only  the  Lord  ascended  of  himself. 
36.  YIL  THAT  THUS  GOD  BECAME  MAN,  AS  IN  FIRST  PRIN 
CIPLES  so  ALSO  IN  ULTIMATES.  That  God  is  a  man,  and  that 
every  angel  and  spirit  is  a  man  from  God,  is  shewn  in  the 
treatise  on  Heaven  and  Hell  •  and  more  fully  in  the  two'treatises 
entitled  Angelic  Wisdom.  God,  however,  was  from  the  begin 
ning  a  man  in  first  principles,  but  not  in  ultimates ;  but  after 
he  assumed  the  human  in  the  -world,  he  also  became  a  man  in 
ultimates.  This  follows  from  what  has  just  been  proved,  namely, 
that  tiie  Lord  united  his  Human  to  his  Divine,  and  thus  made 
his  Human  Divine  also.  Hence  it  is,  that  the  Lord  is  said  to 
be  the  Beginning  and  the  End,  the  First  and  the  Last,  and 
60 


CONCERNING   THE    LORD.  36,  37 

the  Alpha  and  the  Omega ;  as  in  the  Revelation  :  "  I  am  Alpha 
and  Omega,  the  Beginning  and  the  End,  saith  the  Lord,  who 
is,  and  who  was,  and  who  is  to  come,  the  Almighty"  (i.  8, 11). 
So  when  John  saw  the  Son  of  Man  in  the  midst  of  the  seven 
candlesticks,  he  fell  at  his  feet  as  dead ;  but  he  laid  his  right 
hand  upon  him,  saying,  "  I  am  the  First  and  the  Last"  (i.  17 ; 
ii.  8  ;  xxi.  6).  Again  :  "  Behold  I  come  quickly, — to  give  to 
every  man  according  as  his  work  shall  be.  I  am  Alpha  and 
Omega,  the  Beginning  and  the  End,  the  First  and  the  Last" 
(xxii.  12,  13).  And  in  Isaiah  :  "Thus  saith  Jehovah,  the  King 
of  Israel,  and  his  Redeemer,  Jehovah  of  Hosts  :  I  am  the  First 
and  I  am  the  Last"  (xliv.  6 ;  xlviii.  12). 


THE   LORD   IS    THE   VERY    GOD,    FROM   WHOM   THE   WORD    IS,    AND   OF 
WHOM   IT   TREATS. 

37.  IN  the  first  section  of  this  wrork  we  undertook  to  shew 
that  the  whole  Sacred  Scripture  treats  of  the  Lord,  and  that 
the  Lord  is  the  Word.  This  shall  now  be  further  demonstrated 
from  those  passages  of  the  Word  where  the  Lord  is  called 
Jehovah,  the  God  of  Israel  and  of  Jacob,  the  Holy  One  of 
Israel,  Lord,  and  God  ;  as  also  King,  the  Anointed  of  Jehovah, 
and  David.  It  may  first  be  expedient  to  remark,  that  it  has 
been  granted  me  to  read  over  all  the  Prophets,  and  the  Psalms 
of  David,  examining  every  single  verse,  with  a  perception  of 
the  subject  treated  of;  when  I  found  that  the  contents  relate  to 
nothing  else  than  the  church  established,  and  to  be  established, 
by  the  Lord ;  his  coming,  his  combats,  glorification,  redemp 
tion,  and  salvation  ;  arid  of  heaven,  as  existing  from  him;  with, 
at  the  same  time,  their  opposites.  Now,  since  all  these  are  the 
works  of  the  Lord,  it  was  evident  to  me,  that  the  whole  of  the 
Sacred  Scripture  relates  to  him,  and  hence  that  the  Lord  is 
the  Word.  This,  however,  cannot  be  seen,  but  by  those  who 
are  inwardly  enlightened  by  the  Lord,  and  who  have  also  a 
knowledge  of  the  spiritual  sense  of  the  Word.  All  the  angels 
of  heaven  enjoy  this  knowledge  ;  and  therefore  when  the  Word 
is  read  by  man,  this  is  the  only  sense  in  which  they  comprehend 
it :  for  spirits  and  angels  are  present  with  man  continually,  and 
they,  being  spiritual,  understand  spiritually  what  man  under 
stands  naturally.  That  the  whole  Sacred  Scripture  treats  of 
the  Lord,  may  be  seen,  but  only  as  through  a  glass,  darkly, 
from  these  passages  cited  from  the  Word  in  the  first  section 
above,**  as  also  from  those  which  shall  now  be  produced  from 
the  Word,  to  shew  how  continually  he  is  there  called  Lord 

*  N.  1—6 
61 


37,  38  DOCTRINE  OF  TTIK  NEW  JERUSALEM 

and  God  ;  from  which,  however,  this  may  appear  clearly,  that 
it  was  he  who  spake  by  the  Prophets,  and  whom  they  mean 
when  they  say,  Jehovah  spake,  Jehovah  said,  and  the  saying  of 
Jehovah. 

THAT  THE  LORD  EXISTED  BEFORE  HIS  COMING  INTO  TIIK 
WORLD,  appears  from  these  passages :  John  the  Baptist  said  of 
the  Lord,  "  He  it  is  who,  coming  after  me,  is  preferred  before 
me,  whose  shoes'  latchet  I  am  not  worthy  to  unloose. — This  ia 
he  of  whom  I  said,  After  me  cometh  a  man  who  is  preferred 
before  me,  for  he  was  before  me"  (John  i.  27,  30).  In  the  Ke- 
velation  :  "And  the  four-and-twenty  elders  fell  upon  their  faces, 
and  worshipped  God,  saying,  We  give  thee  thanks,  O  Lord  God 
Almighty,  who  art,  and  wast,  and  art  to  come"  (xi.  16,  17). 
Also  in  Micah  :  "Thou,  Bethlehem  Ephratah,  though  thou  be 
little  among  the  thousands  of  Judah,  yet  out  of  thee  shall  He 
come  forth  unto  me  that  is  to  be  ruler  in  Israel,  whose  goings 
forth  have  been  from  old,  from  everlasting"  (v.  2).  The  Lord 
himself  likewise  declares  in  the  Evangelists,  that  he  was  before 
Abraham  ;  that  he  was  in  glory  with  the  Father  before  the 
foundation  of  the  world  ;  that  he  came  forth  from  the  Father : 
and  John  affirms  that  the  Word  was  from  the  beginning  with 
God,  and  that  the  Word  was  God,  and  that  it  was  this  which 
was  made  flesh. 

We  will  now  proceed  to  shew  that  the  Lord  is  called  Jeho 
vah,  the  God  of  Israel  and  of  Jacob,  the  Holy  One  of  Israel, 
God,  and  Lord ;  also  King,  the  Anointed  of  Jehovah,  and 
David. 

38.  I.  THAT  THE  LORD  is  CALLED  JEHOVAH,  appears  from 
these  passages  :  "  Thus  saith  JEHOVAH  that  created  thee,  O  Ja 
cob,  and  he  that  formed  thee,  O  Israel :  Fear  not ;  for  I  have 
redeemed  thee. — I  am  JEHOVAH  thy  God,  the  Holy  one  of  Israel, 
thy  Saviour"  (Isaiah  xliii.  1,  3).  "  I.  am  JEHOVAH  your  Holy 
One,  the  Creator  of  Israel,  your  King"  (verse  15).  "And  all 
flesh  shall  know,  that  I  JEHOVAH  am  thy  Saviour  and  thy  Re 
deemer,  the  Mighty  O'  ^  of  Jacob"  (Isaiah  xlix.  26).  "Thou 
shalt  know  that  I  JEHOVAH  am  thy  Saviour  and  thy  Redeemer, 
the  Mighty  One  of  Jacob"  (Isaiah  Ix.  16).  "  JEHOVAH  that 
formed  me  from  the  womb"  (Isaiah  xlix.  4).  "  JEHOVAH  is  my 
strength  and  my  Redeemer"  (Psalm  xix.  14).  "Thus  saith 
JEHOVAH,  that  made  thee  and  formed  thee  from  the  womb.— 
Thus  saith  JEHOVAH,  the  King  of  Israel,  and  his  Redeemer, 
JEHOVAH  OF  HOSTS"  (Isaiah  xlix.  2,  6).  "  As  for  our  Redeemer, 
JEHOVAH  OF  HOSTS  is  his  name,  the  Holy  One  of  Israel"  (xlvii. 
4).  "With  everlasting  kindness  will  I  have  mercy  on  thee, 
saith  JEHOVAH  thy  Redeemer"  (Isaiah  liv.  8).  "  Their  Re 
deemer  is  strong,  JEHOVAH  OF  HOSTS  is  his  name"  (Jerem.  1. 
34).  "  JEHOVAH  is  my  rock,  and  my  fortress,  and  the  horn  of 
my  salvation, — my  Saviour"  (2  Sam.  xxii.  2,  3).  "  Thus  sa?th 
62 


CONCERNING   THE   LORt.  38 

JEHOVAH  your  Redeemer,  the  Holy  One  of  Israel''  (Isaiah  xliii. 
14  ;  xlviii.  17).  "Thus  saith  JEHOVAH  the  Redeemer  of  Israel, 
and  his  Holy  One  : — kings  shall  see  and  arise"  (Isaiah  xlix.  7). 
**  I  am  JEHOVAH,  and  besides  me  there  is  no  Saviour"  (Isaiah 
xliii.  11).  "Who  hath  declared  this  from  ancient  time? 
Have  not  I  JEHOVAH  ?  and  there  is  no  God  else  beside  me  : — • 
look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth"  (Isa 
iah  xlv.  21,  22).  "  I  am  JEHOVAH  thy  God, — there  is  no  Sa 
viour  besides  me"  (Hosea  xiii.  4).  "  Thou  hast  redeemed  me, 
O  JEHOVAH,  God  of  truth"  (Psalm  xxxi.  5).  "  Let  Israel  hope 
in  JEHOVAH  ;  for  with  JEHOVAH  there  is  mercy,  and  with  him 
is  plenteous  redemption  y  he  shall  redeem  Israel  from  all  his 
iniquities"  (Psalm  cxxx.  7,  8).  "  JEHOVAH  OF  HOSTS  is  his 
name,  and  thy  Redeemer,  the  Holy  One  of  Israel,  the  God  of 
the  whole  earth  shall  he  be  called"  (Isaiah  liv.  5).  In  these 
passages,  JEHOVAH  is  called  the  Redeemer  and  Saviour ;  but 
as  the  Lord  is  the  only  Redeemer  and  Saviour,  it  follows  that 
it  is  he  who  is  there  meant  by  Jehovah. 

That  the  Lord  is  Jehovah,  or  that  Jehovah  is  the  Lord,  also 
appears  from  the  following  passages  :  "  There  shall  come  forth 
a  rod  out  of  the  stem  of  Jesse,  and  a  branch  shall  grow  out  of 
his  roots,  and  the  spirit  of  JEHOVAH  shall  rest  upon  him" 
(Isaiah  xi.  1,  2).  "  And  it  shall  be  said  in  that  day,  Lo,  this  is 
our  God,  we  have  waited  for  him,  and  he  will  save  us  ;  this  ia 
JEHOVAH  :  we  have  waited  for  him,  we  will  be  glad,  and  re 
joice  in  his  salvation"  (Isaiah  xxv.  9).  "  The  voice  of  him  that 
crieth  in  the  wilderness,  Prepare  ye  the  way  of  JEHOVAH,  make 
straight  in  the  desert  a  highway  for  our  God.  And  the  glory 
of  JEHOVAH  shall  be  revealed,  and  all  flesh  shall  see  it  together. 
Behold,  THE  LORD  JEHOVAH  will  come  with  a  strong  hand, 
and  his  arm  shall  rule  for  him"  (Isaiah  xl.  3,  5,  10).  "  I,  Je 
hovah, — will  give  thee  for  a  covenant  of  the  people,  for  a  light 
of  the  Gentiles — I  am  Jehovah,  that  is  my  name,  and  my  glory 
will  I  not  give  to  another"  (Isaiah  xlii.  6,  8).  "  Behold,  the 
days  come,  saith  Jehovah,  that  I  will  raise  unto  David  a  right 
eous  branch,  and  a  king  shall  reign  and  prosper,  and  shall  ex 
ecute  judgment  and  justice  in  the  earth  ;— and  this  is  his  name 
whereby  he  shall  be  called, — -JEHOVAH  our  righteousness" 
(Jerem.  xxiii.  5,  6).  "  But  thou  Bethlehem  Ephratah, — out  of 
thee  shall  He  come  forth  unto  me,  that  is  to  be  ruler  in  Israel. 
He  shall  stand  and  feed  in  the  strength  of  JEHOVAH"  (Micah  v. 
2,  4).  u  Unto  us  a  child  is  born,  unto  us  a  son  is  given,  and 
the  government  shall  be  upon  his  shoulder:  and  his  name 
shall  be  called, — the  Mighty  God,  the  Everlasting  Father  : — 
upon  the  throne  of  David,  to  order  it,  and  to  establish  it  with 
judgment  and  with  justice,  from  henceforth  even  for  ever" 
(Isaiah  ix.  6,  7).  "  JEHOVAH  shall  go  forth  and  light  against 
those  nations.  And  his  feet  shall  stand  in  that  day  upon  the, 
63 


38,  39  DOCTRINE    OF   THE    NEW   JERUSALEM 

Mount  of  Olives,  which  is  before  Jerusalem"  (Zech.  xiv.  3,  4). 
"  Lift  up  your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye  ever 
lasting  doors,  and  the  King  of  Glory  shall  come  in.  Who  is 
the  King  of  Glory  ?  JEHOVAH  strong  and  mighty,  JEHOVAH 
mighty  in  battle"  (Psalm  xxiv.  7 — 10).  "  In  that  day  shal: 
JEHOVAH  OF  HOSTS  be  for  a  crown  of  glory,  and  for  a  diadem 
of  beauty,  unto  the  residue  of  his  people"  (Isaiah  xxviii.  5). 
"  I  will  send  you  Elijah  the  prophet,  before  the  coming  of  the 
great  and  dreadful  day  of  JEHOVAH"  (Malachi  iv.  5).  Not  to 
mention  other  passages,  where  mention  is  made  of  the  day  of 
JEHOVAH,  and  it  is  said  to  be  great  or  near ;  as  Ezek.  xxx.  3  : 
Joel  ii.  11  ;  Amos  v.  18,  20  ;  Zeph.  i.  14,  15,  18. 

39.  II.  THAT  THE  LORD  is  CALLED  THE  GOD  OF  ISRAEL,  AND 
THE  GOD  OF  JACOB,  appears  from  the  following  passages  :  "  Mo 
ses  took  the  blood,  and  sprinkled  it  on  the  people,  and  said, 
Behold  the  blood  of  the  covenant  which  Jehovah  hath  made 
with  you  :  and  they  saw  THE  GOD  OF  ISRAEL  ;  and  there  was 
under  his  feet  as  it  were  a  paved  work  of  sapphire  stone,  and 
as  it  were  the  body  of  heaven"  (Exod.  xxiv.  8,  10.)  "  The 
multitude  wondered  when  they  saw  the  dumb  to  speak,  the 
maimed  to  be  whole,  the  lame  to  walk,  and  the  blind  to  see  ; 
and  they  glorified  THE  GOD  OF  ISRAEL"  (Matt.  xv.  31). 
"  Blessed  be  the  LORD  GOD  OF  ISRAEL,  for  he  hath  visited  and 
redeemed  his  people,  and  hath  raised  up  a  horn  of  salvation  for 
us  in  the  house  of  his  servant  David"  (Luke  i.  68,  69).  "  I  will 
give  thee  the  treasures  of  darkness  and  hidden  riches  of  secret 
places,  that  thou  mayest  know  that  I  Jehovah,  who  call  thee 
by  thy  name,  am  THE  GOD  OF  ISRAEL"  (Isaiah  xlv.  3).  "  Hear 
ye  this,  O  house  of  Jacob, — which  swear  by  the  name  of  Je 
hovah,  and  make  mention  of  THE  GOD  OF  ISRAEL  : — for  they 
call  themselves  of  the  holy  city,  and  stay  themselves  upon  THE 
GOD  OF  ISRAEL;  Jehovah  of  Hosts  is  his  name"  (Isaiah  xlviii. 
1,  2).  "  When  he  [Jacob]  seeth  his  children — in  the  midst  of 
him,  they  shall  sanctify  my  name,  and  they  shall  sanctify  the 
Holy  One  of  Jacob,  and  shall  fear  THE  GOD  OF  ISRAEL"  (Isaiah 
xxix.  23).  "  In  the  last  days — many  people  shall  go  and  say, 
Come  ye,  and  let  us  go  up  to  the  mountain  of  Jehovah,  to  the 
house  of  THE  GOD  OF  JACOB  ;  and  he  will  teach  us  his  ways, 
and  we  wnll  walk  in  his  paths"  (Isaiah  ii.  2,  3).  "  And  all  flesh 
shall  know  that  I  Jehovah  am  thy  Saviour  and  thy  Redeemer, 
THE  MIGHTY  ONE  OF  JACOB"  (Isaiah  xlix.  26).  "I  Jehovah 
am  thy  Saviour  and  thy  Redeemer,  the  MIGHTY  ONE  OF  JACOB" 
(Isaiah  Ix.  16).  "  Tremble,  thou  earth,  at  the  presence  ot 
Jehovah,  at  me  presence  of  THE  GOD  OF  JACOB"  (Psalm  cxiv. 
7).  David  "  sware  unto  Jehovah,  and  vowed  unto  THE  MIGHTY 
ONE  OF  JACOB  ;  Surely  I  will  not  come  into  the  tabernacle  of 
my  house, — until  I  find  out  a  place  for  Jehovah,  a  habitation 
for  the  MIGHTY  GOD  OF  JACOB.  Lo,  we  heard  of  it  in  Eph 
64 


OONOERNL.NG    THE    LORD.  39,  4:0 

ratah  [Bethlehem]"  (Psalm  cxxxii.  2,  3,  5,  6).  "Blessed  bo 
Jehovah  God,  THE  GOD  OF  ISRAEL  ; — the  whole  earth  shall  be 
filled  with  his  glory"  (Psalm  Ixxii.  18,  19).  Not  to  mention 
those  passages  where  the  Lord  is  called  the  God  of  Israel,  the 
.Redeemer  and  Saviour;  as  Luke  i.  47;  Isaiah  xlv.  15;  Psalm. 
Ixxviii.  35  ;  besides  many  other  places,  where  he  is  only  called 
the  God  of  Israel ;  as  Isaiah  xvii.  6 ;  xxi.  10,  17 ;  xxiv.  15  ; 
xxix.  23  ;  Jerem.  vii.  3  ;  ix.  15  ;  xi.  3  ;  xiii.  12  ;  xvi.  9  ;  xix.  3, 
15  ;  xxiii.  2 ;  xxiv.  5  ;  xxv.  15,  27  ;  xxix.  4,  8,  21,  25  ;  xxx.  2 ; 
xxxi.  23  ;  xxxii.  14,  15,  36  ;  xxxiii.  4;  xxxiv.  2,  13  ;  xxxv.  13, 
17,  18,  19 ;  xxxvii.  7 ;  xxxviii.  17  ;  xxxix.  16  ;  xlii.  9,  15,  18  ; 
xliv.  2,  7,  11,  25  ;  xlviii.  1  ;  1.  18  ;  li.  33  ;  Ezek.  viii.  4;  ix.  3; 
x.  19,  20 ;  xi.  22 ;  xliii.  2  ;  xliv.  2 ;  Zeph.  ii.  9  ;  Psalm  xli.  13  ; 
lix.  5  ;  Ixviii.  8. 

•JO.  III.  THAT  THE  LORD  is  CALLED  THE  HOLY  ONE  OF 
ISRAEL,  appears  from  these  passages :  The  angel  said  unto 
Mary,  "  That  HOLY  THING  which  shall  be  born  of  thee  shall 
be  called  the  Son  of  God"  (Luke  i.  35).  "  I  saw  in  the  visions 
of  my  head  upon  my  bed,  and  behold,  a  watcher,  and  a  HOLY 
ONE  came  down  from  heaven"  (Dan.  iv.  13).  "  God  came  from 
Ternan,  and  the  HOLY  ONE  from  Mount  Paran"  (Habak.  iii.  3). 
"  I  am  Jehovah  your  HOLY  ONE,  the  Creator  of  Israel,  your 
king"  (Isaiah  xliii.  15).  "  Thus  saith  Jehovah  the  Redeemer 
of  Israel,  and  his  HOLY  ONE"  (Isaiah  xlix.  7).  "I  am  Jehomih 
thy  God,  THE  HOLY  ONE  of  Israel,  thy  Saviour"  (Isaiah  xliii. 
3).  "As  for  our  Redeemer,  Jehovah  of  Hosts*  is  his  name,  the 
HOLY  ONE  OF  ISRAEL"  (Isaiah  xlvii.  4).  "Thus  saith  Jehovah 
your  Redeemer,  THE  HOLY  ONE  OF  ISRAEL"  (Isaiah  xliii.  14 ; 
xlviii.  17).  "  Jehovah  of  Hosts  is  his  name,  and  thy  Redeemer 
THE  HOLY  ONE  OF  ISRAEL"  (Isaiah  liv.  5).  "  They  tempted 
God,  and  limited  the  HOLY  ONE  OF  ISRAEL"  (Psalm  Ixxviii. 
41).  "  They  have  forsaken  Jehovah,  they  have  provoked  THE 
HOLY  ONE  OF  ISRAEL"  (Isaiah  i.  4).  They  say,  "  Cause  THE 
HOLY  ONE  OF  ISRAEL  to  cease  from  before  us  :  wherefore  thus 
saith  THE  HOLY  ONE  OF  ISRAEL"  (Isaiah  xxx.  11,  12).  They 
say,  "Let  him  make  speed  and  hasten  his  work,  that  we  may 
see  it,  and  let  the  counsel  of  THE  HOLY  ONE  OF  ISRAEL  draw 
nigh  and  come"  (Isaiah  v.  19).  "  In  that  day  the  remnant  of 
Israel,  and  such  as  are  escaped  of  the  house  of  Jacob, — shall 
stay  upon  Jehovah,  THE  HOLY  ONE  OF  ISRAEL,  in  truth"  (Isaiah 
x.  20).  "  Cry  out,  and  shout,  thou  inhabitant  of  Zion,  for 
great  is  THE  HOLY  ONE  OF  ISRAEL  in  the  midst  of  thee" 
(Isaiah  xii.  6).  "  Thus  saith  Jehovah  the  God  of  Israel :  At 
that  day  shall  a  man  look  to  his  Maker,  and  his  eyes  shall  have 
respect  unto  THE  HOLY  ONE  OF  ISRAEL"  (Isaiah  xvii.  6,  7). 
"  The  meek  shall  increase  their  joy  in  Jehovah,  and  the  poor 
among  men  shall  rejoice  in  THE  HOLY  ONE  OF  ISRAEL"  (Isaiah 
xxix.  19;  xli.  16).  "Nations  that  knew  not  thee  shall  run 
65  E 


tO 42  DOCTRINE    OF   THE   NEW   JERUSALEM 

unto  thee,  because  of  Jehovah  thy  God,  and  for  THE  HOLI 
ONE  OF  ISRAEL"  (Isaiah  Iv.  5).  "The  isles  shall  wait  for  me, 
and  the  ships  of  Tarshish  first,  to  bring  thy  sons  from  far, — • 
unto  the  name  of  Jehovah  thy  God,  and  to  THE  HOLY  ONE  OF 
ISRAEL"  (Isaiah  Ix.  9).  "  Babylon — hath  been  proud  against 
Jehovah,  against  THE  HOLY  ONE  OF  ISRAEL"  (Jerem.  1.  29). 
Not  to  mention  many  other  passages.  B}T  the  Holy  One  of 
Israel,  is  signified  the  Lord  with  respect  to  the  Divine  Human ; 
as  is  evident  from  the  declaration  of  the  angel  Gabriel  to  Mary  : 
"  That  Holy  Thing  which  shall  be  born  of  thee,  shall  be  called 
the  Son  of  God"  (Luke  i.  35).  That  Jehovah'  and  the  Holy 
One  of  Israel,  although  they  are  distinctly  named,  are  but 
One,  is  also  evident  from  the  places  above  cited,  in  which  it  is 
said,  that  Jehovah  is  himself  the  Holy  One  of  Israel. 

il.  IV.  THAT  THE  LORD  is  CALLED  LORD,  AND  GOD,  ap 
pears  from  so  many  passages,  that,  if  quoted,  they  would  fill 
many  pages ;  let  these  few  suffice :  In  John,  when  Thomas  had 
been  desired  by  the  Lord  to  behold  his  hands  and  feel  his  side, 
he  said,  "  My  LORD,  and  my  GOD"  (xx.  28).  In  the  Psalms  : 
"  They  remembered  that  God  was  their  rock,  and  the  HIGH  GOD 
their  Redeemer"  (Ixxviii.  35).  In  Isaiah  :  "Jehovah  of  hosts  is 
his  name,  and  thy  Redeemer  is  the  Holy  One  of  Israel,  the  God 
of  the  whole  earth  shall  he  he  called"  (liv.  5).  It  also  appears  from 
th$  circumstance  of  their  worshipping  him,  and  falling  down  on 
their  faces  before  him  ;  as  in  Matthew  ix.  18  ;  xiv.  33  ;  xv.  25  : 
xxviii.  9  ;  Markl.  40  ;  v.  22  ;  vii.  25  ;  x.  17  ;  Luke  xvii.  15,  16! 
So  in  David :  "  We  heard  of  it  in  Eph  ratal  i — we  will  go  into 
his  tabernacles,  we  will  worship  at  his  footstool"  (Psalm  cxxxii. 
6,  7).  The  same  worship  is  paid  him  in  heaven ;  as  is  declared 
in  the  Revelation :  "  I  was  in  the  spirit,  and  behold,  a  throne 
was  set  in  heaven,  and  One  sat  on  the  throne — that  was  to  look 
upon  like  a  jasper  and  a  sardine  stone  ;  and  there  was  a  rain 
bow  round  about  the  throne,  in  sight  like  unto  an  emerald  : — 
And  the  four-and-twenty  elders  fall  down  before  him  that  sat 
on  the  throne,  and  worship  him  that  livcth  forever  and  ever, 
and  cast  their  crowns  before  the  throne"  (iv.  2.  3,  1.0).  And 
again  :  "  I  saw  in  the  right  hand  of  him  that  sat  on  the  throne, 
a  book  written  within  and  on  the  back  side,  sealed  with  seven 
seals  : — and  no  one  was  able  to  open  the  book.  And  one  of  the 
elders  said,  Behold  the  lion  of  the  tribe  of  Judah,  the  root  of 
David,  hath  prevailed  to  open  the  book  and  to  loose  the  seven 
seals  thereof.  And  I  beheld — in  the  midst  of  the  throne — a 
Lamb, — and  he  came  and  took  the  book. — And  {the  four-and- 
twenty  elders']  fell  down  before  the  Lamb, — and  worshipped  him 
that  liv eth  forever  and  ever"  (>.  1,  5 — 8,  14). 

42.  Y.  THAT  THE  LORD  is  CALLED  A  KING,  AND  THE 
ANOINTED.  He  is  so  called  because  he  was  the  Messiah  or 
Christ,  and  the  word  Messiah,  or  Christ,  signifies  king  and 
66 


CONCERNING  THE  LORD.  42,  43 

the  Anointed  ;  hence  it  is  that  the  name  of  king  is  applied  to 
the  Lord,  as  also  that  of  David,  who  was  king  over  Judah  and 
Israel.  That  the  name  of  king  is  applied  to  the  Lord,  and  that 
he  is  also  called  the  Anointed  of  Jehovah,  is  evident  from  many 
passages  of  the  Word  ;  thus  it  is  said  in  the  Revelation  :  "  The 
Lamb  shall  overcome  them,  for  he  is  Lord  of  lords,  and  KING 
OF  KINGS"  (xvii.  14).  And  in  another  place  :  "  And  he  that 
sat  upon  the  white  horse  had  on  his  vesture  a  name  written, 
KING  OF  KINGS  and  Lord  of  lords"  (xix.  11,  16).  It  is  on 
account  of  the  Lord's  being  called  a  king  that  heaven  and  the 
church  are  said  to  be  his  kingdom,  and  that  the  annunciation  of 
his  coming  into  the  world  is  called  the  gospel  (or  good  news)  of 
the  kingdom.  That  heaven  and  the  church  are  called  his  king 
dom,  may  be  seen  in  Matthew  xii.  28 ;  xvi.  28  ;  Mark  i.  14,  15  ; 
ix.  1 ;  xv.  43  ;  Luke  i.  33  :  iv.  43;  viii.  1,  10 ;  ix.  2,  11,  60 ;  x. 
11 ;  xix.  11 ;  xxi.  31  ;  xxii.  18  ;  xxiii.  51.  So  in  Daniel :  u  God 
shall  set  up  a  kingdom,  which  shall  never  be  destroyed. — It 
shall  break  in  pieces  and  consume  all  these  kingdoms,  and  it 
shall  stand  for  ever"  (ii.  44),  Again  :  "  I  saw  in  the  night  visions, 
and  behold,  one  like  the  Son  of  Man  came, — and  there  was 
given  him  dominion,  and  glory,  and  a  kingdom,  that  all  people 
nations,  and  languages,  should  serve  him  ;  his  dominion  is  an 
everlasting  dominion, — arid  his  kingdom  that  which  shall  not 
be  destroyed"  (vii.  13,  14,  27).  That  his  coming  is  called  the 
gospel  of  the  kingdom,  may  be  seen  in  Matthew  iv.  23  ;  ix.  35  ; 
xxiv.  14. 

43.  YL  THAT  THE  LORD  is  CALLED  DAVID,  appears  from 
the  following  passages  :  "They  shall  serve  Jehovah  their  God, 
and  DAVID  their  king,  whom  I  will  raise  up  to  them"  (Jerem. 
xxx.  9).  "  Afterward  the  children  of  Israel  shall  return,  and 
seek  Jehovah  their  God,  and  DAVID  their  king,  and  shall  fear 
Jehovah  and  his  goodness  in  the  latter  days  (Hosea  iii.  5). 
"  And  I  will  set  up  one  shepherd  over  them,  and  he  shall  feed 
them,  even  my  servant  DAVID  ;  he  shall  feed  them  and  he  shall 
be  their  shepherd:  And  I  Jehovah  will  be  their  God,  and  my 
servant  DAVID  a  prince  among  them"  (Ezek.  xxxiv.  23,  24). 
"  They  shall  be  my  people,  and  I  will  be  their  God  :  and  DAVID 
my  servant  shall  be  king  over  them  ;  and  they  all  shall  have 
one  shepherd  ; — and  they  shall  dwell  in  the  land, — even  they. 
and  their  children,  and  their  children's  children,  for  ever,  and 
my  servant  DAVID  shall  be  their  prince  for  ever ;  I  will  make  a 
covenant  of  peace  with  them,  it  shall  be  an  everlasting  covenant 
with  them"  (Ezek.  xxxvii.  23—26).  "  I  will  make  an  ever 
lasting  covenant  with  you,  even  the  sure  mercies  of  DAVID. 
Behold,  I  have  given  him  for  a  witness  to  the  people,  a  leader 
and  commander  to  the  people"  (Isaiah  Iv.  3,  4).  uln  that  day 
I  will  raise  up  the  tabernacle  of  DAVID  that  is  fallen,  and  close 
up  the  breaches  thereof,  and  I  will  raise  up  his  ruins,  and  I 
67 


£3 — 45  DOCTRINE  OF  THE  NEW  JERUSALEM 

will  build  it  as  in  the  days  of  old"  (Amos  ix.  11).  "  The  house 
of  DAVID  shall  be  as  God,  as  the  angel  of  Jehovah  before  them" 
(Zech.  xii.  8).  "  In  that  day  there  shall  be  a  fountain  open  to 
the  house  of  DAVID"  (Zech.  xiii.  1). 

44.  He  who  knows  that  by  David  is  meant  the  Lord,  is 
enabled  to  comprehend  how  David  in  his  Psalms  so  often  wrote 
concerning  the  Lord,  whilst  he  seems  to  speak  only  of  himself ; 
as  in  Psalm  Ixxxix.,  where  is  the  following  passage  :  "  I  have 
made  a  covenant  with  my  chosen,  I  have  sworn  unto  David  my 
servant  ;  thy  seed  will  I  establish  for  ever,  and  build  up  thy 
throne  to  all  generations  ;  and  the  heavens  shall  praise  thy 
wonders,  O  Jehovah  ;  thy  faithfulness  also  in  the  congregation 
of  the  saints.  Thou  spakest  in  vision  to  thy  Holy  One,  and 
saidst,  I  have  laid  help  upon  one  that  is  mighty,  I  have  exalted 
one  chosen  out  of  the  people:  I  have  found  David  my  servant ; 
with  my  holy  oil  have  I  anointed  him  :  with  whom  my  hand 
shall  be  established  :  mine  arm  also  shall  strengthen  him :  my 
faithfulness  and  my  mercy  shall  be  with  him,  and  in  my  name 
shall  his  horn  be  exalted:  I  will  set  his  hand  also  in  the  sea, 
and  his  right  hand  in  the  rivers.  He  shall  cry  unto  me,  Thou 
art  my  Father,  my  God,  and  the  Rock  of  my  Salvation  :  Also 
I  will  make  him  my  First-born,  higher  than  the  kings  of  the 
earth : — my  covenant  shall  stand  fast  with  him  :  his  seed  also 
will  I  make  to  endure  for  ever,  and  his  throne  as  the  days  of 
heaven.  Once  have  I  sworn  by  my  holiness,  that  I  will  not 
lie  unto  David  ;  his  seed  shall  endure  for  ever,  and  his  throne 
as  the  sun  before  me :  It  shall  be  established  for  ever  as  the 
moon,  and  as  a  faithful  witness  in  heaven"  (verses  3 — 5,  19 — 
21,  24 — 29,  35 — 37).  So,  also  in  other  Psalms ;  as  Psalm  xlv. 
2 — IT;  cxxii.  4,  5  ;-cxxxii.  8 — 18. 


GOD   IS   ONE,    AND   THE   LORD   IS   THAT   GOD. 

45.  From  the  numerous  passages  adduced  from  the  Word  in 
the  preceding  article,  it  may  appear,  that  the  Lord  is  called 
Jehovah,  the  God  of  Israel  and  of  Jacob,  the  Holy  one  of 
Israel,  the  Lord,  and  God ;  as  also  King,  the  Anointed,  and 
David  ;  whence  it  may  be  seen,  though  still  but  as  through  a 
glass,  darkly,  that  the  Lord  is  the  very  God,  from  whom  the 
Word  is,  and  of  whom  it  treats.  Now  it  is  generally  known 
throughout  the  world,  that  God  is  One  ;  a  truth  which  no  man, 
possessed. of  sound  reason,  denies;  what  further,  then,  remains 
to  be  done,  is,  to  confirm  this  truth  from  the  Word  ;  and  to 
shew,  in  addition,  that  the  Lord  is  that  God. 

I.  THAT  GOD  is  ONE,  is  confirmed  by  these  passages  of  the 
68 


CONCERNING    THE    LORD.  4:5" 

Word :  Jesus  said,  "  The  first  of  all  the  commandments  is, 
Hear,  O  Israel,  The  Lord  our  God  is  ONE  LORD;  and  thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  arid  with  all 
thy  soul,  and  with  all  thy  mind"  (Mark  xii.  29,  30).  "  Hear, 
O  Israel,  Jehovah  our  God  is  ONE  JEHOVAH.  And  thou  shalt 
love  Jehovah  thy  God  with  all  thy  heart,  and  with  all  thy  soul" 
(Deut.  vi.  4,  5).  One  came  unto  Jesus  and  said,  "  Good  master, 
what  good  thing  shall  I  do  that  I  may  have  eternal  life  ?  And 
he  said  unto  him,  Why  callest  thou  me  good  ?  There  is  none 
Good  but  the  ONE  GOD"  (Matt.  xix.  16,  17).  "  That  all  the 
kingdoms  of  the  earth,  may  know,  that  thou  art  Jehovah^  even 
THOU  ONLY"  (Isaiah  xxxvii.  20).  "7"  am  Jehovah  and  there  is 
NONE  ELSE  ;  there  is  NO  GOD  BESIDE  ME; — that  they  may  know 
from  the  rising  of  the  sun,  and  from  the  west,  that  there  is 
NONE  BESIDE  ME.  I  am  Je/wvah,  and  there  is  NONE  ELSE" 
(Isaiah  xlv.  5,  6).  "  O  Jehovah  of  Hosts,  God  of  Israel,  that 
dwellest  between  the  cherubim,  Thou  art  the  God,  even  THOU 
ALONE,  of  all  the  kingdoms  of  the  earth"  (Isaiah  xxxvii.  10). 
"  Is  there  a  God  BESIDE  ME  ?  yea,  there  is  NO  GOD  ;  I  KNOW  NOT 
ANY"  (Isaiah  xliv.  8).  "  Who  is  God  SAVE  JEHOVAH,  or  who  is 
a  Rock,  SAVE  OUR  GOD  ?"  (Psalm  xviii.  31). 

II.  THAT  THE  LORD  is  THAT  GOD,  is  confirmed  from  the 
following  passages  of  the  Word :  "  Surely  God  is  in  tliee,  and 
tJiere  is  NONE  ELSE,  there  is  no  GOD  ;  verily,  thou  art  a  G<  >d 
that  hidest  thyself,  O  God  of  Israel,  the  Saviour"  (Isaiah  xlv. 
14,  15).  "  Who  hath  declared  this  from  ancient  time? — Have 
not  I  Jehovah?  and  there  is  NO  GOD  ELSE  BESIDE  ME,  a  just 
God  and  a  SAVIOUR,  there  is  NONE  BESIDE  ME.  Look  unto  ME, 
and  he  ye  SAVED,  all  the  ends  of  the  earth  ;  for  I  am  God,  and 
there  is  NONE  ELSE"  (Isaiah  xlv.  21,  22).  "  I  am  Jehovah,  and 
BESIDE  ME  there  is  NO  SAVIOUR"  (Isaiah  xliii.  11).  "I  am 
Jehovah  thy  God, — and  thou  shalt  know  NO  GOD  BUT  ME,  for 
there  is  NO  SAVIOUR  BESIDE  ME"  (Hosea  xiii.  4).  "  Thus  saith 
Jehovah  the  King  of  Israel,  and  his  REDEEMER,  Jehovah  of 
Hosts,  I  am  the  First,  and  I  am  the  Last,  and  BESIDE  ME  tJ^re 
is  NO  GOD"  (Isaiah  xliv.  6).  "  Jehovah  of  Hosts  is  his  name, 
and  thy  REDEEMER  the  Holy  One  of  Israel ;  the  God  of  the 
wJiole  earth  shall  be  called"  (Isaiah  liv.  5).  "  Jehovah  shall 
be  king  over  all  the  earth,  and  in  that  day  there  shall  be  ONE 
JEHOVAH,  and  his  name  ONE"  (Zech.  xiv.  9). 

ISTow  as  the  Lord  is  the  only  Saviour  and  Redeemer ;  and 
yet  it  is  said,  that  Jehovah  is  the  Saviour  and  Redeemer,  and 
that  there  is  none  beside  him  ;  it  follows,  that  the  One  God  ig 
no  other  than  the  Lord. 


69 


46  DOCTRINE    OF    THE    NEW    JERUSALEM 


THE    HOLY    SPIRIT    IS    THE    DIVINE    PROCEEDING     FROM   THE   LORD, 
AND    THIS    IS    THE    LORD   HIMSELF. 

46.  JESUS  says  in  Matthew,  "  All  power  is  given  unto  me  in 
heaven  and  on  earth  ;  go  ye  therefore  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Spirit ;  teaching  them  to  observe  all  things  what 
soever  I  have  commanded  you  :  and  lo,  I  am  with  you  always, 
even  unto  the  consummation  of  the  age"  (xxviii.  18,  20).  It 
has  been  already  shewn,  that  the  Divine  which  is  called  the 
Father,  and  the  Divine  which  is  called  the  Son,  are  a  One  in  the 
Lord ;  it  shall  therefore  now  be  shewn  that  the  Holy  Spirit  is 
the  same  with  the  Lord.  The  reason  why  the  Lord  enjoined 
the  disciples  to  baptize  in  the  name  of  the  Father,  of  the  Son, 
and  of  the  Holy  Spirit,  was  because  there  is  in  the  Lord  a 
trine  or  threefold  nature,  consisting  of  the  Divine  which  is 
called  the  Father,  the  Divine  Human  which  is  called  the  Son, 
and  the  Divine  Proceeding  which  is  called  the  Holy  Spirit. 
The  Divine  which  is  the  Father  and  the  Divine,  which  is  the 
Son,  is  the  all-originating  Divine  [est  Divinum  ex  quo],  and 
the  Divine  Proceeding,  which  is  the  Holy  Spirit,  is  the  Divine 
Medium  of  operation  [Divinum  per  quod].  That  the  Divine 
proceeding  from  the  Lord  is  no  other  than  the  Divine  which  is 
himself,  will  be  seen  in  the  tracts  on  the  Divine  Providence, 
Omnipotence,  Omnipresence,  and  Omniscience ;  for  it  is  a 
subject  that  requires  deep  investigation.  That  there  is  a  trine 
or  threefold  nature  in  the  Lord,  may  be  illustrated  by  comparison 
with  an  angel,  who  has  a  soul  and  a  body,  and  also  a  proceed 
ing  [sphere]  which  proceeds  from  him,  which  is  still  himself, 
although  external  to  himself.  It  has  been  granted  me  to  know 
many  particulars  concerning  this  proceeding  [sphere],  but  this  is 
not  the  place  to  introduce  them.  Every  man  who  in  his  life  looks 
to  God,  is  first  of  all,  after  death,  instructed  by  the  angels, 
that  the  Holy  Spirit  is  not  a  person  separate  from  the  Lord, 
and  that  the' terms  to  go  forth,  and  to  proceed,  mean  no  other 
[in  reference  to  the  Lord],  than  to  enlighten  and  teach  by  his 
presence,  which  is  always  according  to  the  reception  of  him. 
llence  many,  after  death,  relinquish  the  idea  of  the  Holy  Spirit 
which  they  had  conceived  in  the  world,  and  receive  this  idea, 
that  it  is  the  presence  of  the  Lord  with  man  by  angels  ano 
spirits,  by,  and  according  to  which,  man  is  enlightened  and 
instructed.  It  is  moreover,  customary  in  the  Word,  to  name, 
as  it  were,  two  Divines,  ancj  sometimes  three,  which,  notwith 
standing,  are  but  one  ;  as  Jehovah  and  God,  Jehovah  and  the 
Holy  One  of  Israel,  Jehovah  and  the  Mighty  One  of  Jacob. 
also*God  and  the  Lamb  ;  yet  as  these  are  but  one,  it  is  also 
said  in  other  places,  that  Jehovah  is  God  alone,  Jehovah  only 
70 


CONCERNING    THE    LORD.  46,  47 

is  Holy,  that  lie  is  the  Holy  One  of  Israel,  and  that  there  is 
none  beside  him.  Further,  the  word  Lamb  is  sometimes  used 
to  express  God,  and  the  word  God  to  express  the  Lamb :  the 
latter  case  occurs  in  the  Revelation,  the  former  in  the  Prophets. 
But  that  it  is  the  Lord  alone  who  is  understood  by  the  terms 
Father,  Son,  and  Holy  Spirit,  in  Matt,  xxviii.  19,  appears  from 
the  verses  which  precede  and  follow.  In  the  preceding  verse 
the  Lord  says,  "  All  power  is  given  unto  ME  in  heaven  and  in 
earth  ;"  and  in  the  subsequent  verse,  "  Lo,  /am  with  you  always, 
even  unto  the  consummation  of  the  age ;"  Thus  he  speaks  of 
himself  alone  ;  and  the  reason  why  he  mentioned  the  Father, 
Son,  and  Holy  Spirit,  was,  to  instruct  the  disciples  that  the 
Trinity  was  in  him. 

To  prove  more  clearly  that  the  Holy  Spirit  is  not  a  Divine 
distinct  from  the  Lord,  it  may  be  expedient  to  shew  the  mean 
ings  attached  in  the  Word  to  the  term  Spirit.  It  means,  I. 
The  life  of  man  in  general.  II.  As  the  life  of  man  varies  ac 
cording  to  his  state,  by  Spirit  is  also  signified  the  particular  af 
fection  of  his  life.  ill.  Also  the  life  of  the  regenerate  which 
is  called  spiritual  life.  IY.  But  where  Spirit  is  mentioned  in  re 
ference  to  the  Lord,  it  signifies  his  Divine  Life,  consequently  the 
Lord  himself.  Y.  And  specifically  the  life  of  his  Wisdom,  which 
is  called  Divine  Truth.  In- the  last  place  it  shall  be  shewn,  that 
Jehovah  himself,  that  is,  the  Lord,  spoke  the  Word  by  the 
prophets. 

47.    I.    By    THE    TERM  "  SPIRIT"  IS    MEANT    THE    LlFE    OF    MAN, 

as  is  evident  from  common  discourse,  in  which  it  is  usual  to  say, 
when  a  man  dies,  that  he  has  yielded  up  the  spirit :  where  the 
term  spirit  is  used  to  signify  the  life  of  respiration.  Indeed, 
"  spirit"  is  a  Latin  word  which  is  derived  from  another  that  sig 
nifies  to  breathe  ;  and  in  the  Hebrew  language,  spirit,  breath, 
and  wind  are  expressed  b}r  the  same  word.  There  are  with  man 
two  fountains  of  life;  one  is  the  motion  of  the  heart,  the  other 
is  the  respiration  of  the  lungs :  and  the  life  originating  in  the 
respiration  of  the  lungs,  is  what  is  properly  meant  by  the  term 
"  spirit,"  and  also  by  the  term  "  soul."  That  this  acts  in  unity 
with  the  thought  of  man  from  his  understanding,  whilst  the 
life  originating  in  the  motion  of  the  heart  acts  in  unity  with  the 
love  of  his  will,  will  be  shewn  in  its  proper  place.  That  the 
life  of  man  is  meant  by  the  term  "  spirit"  in  the  Word,  appears 
from  the  following  passages  :  "  Thou  takest  away  their  breath 
ispirit],  they  die,  and  return  to  their  dust"  (Psalm  civ.  29). 
"  He  remembered  that  they  were  but  flesh,  a  wind  [spirit] 
that  passeth  away,  and  cometh  not  again"  (Psalm  Ixxviii.  39). 
"  His  breath  [spirit]  goeth  forth,  he  returneth  to  his  earth" 
(Psalm  cxlvi.4).  Ilezekiah  lamented  that  the  life  of  Jds  spirit 
should  depart  (Isaiah  xxxviii.  16).  "  The  Spirit  of  Jacob  re- 
yived"  (Gen.  xlv.  27).  "  A  molten  image  is  falsehood,  and  there 
71 


47  -  48  LK3CTRINE   OF   THE   NEW   JERUSALEM 

is  no  breath  [spirit]  in  them"  (Jerora.  li.  16).  The  Lord  Jehovih 
said  unto  the  dry  bones,  "I  will  cause  breath  [spirit]  to  enter 
into  you,  and  ye  shall  shall  live.  Come  from  the  four  winds,  C 
breath  [spirit],  and  breathe  upon  these  slain  that  they  may  live. 
And  the  breath  [spirit]  came  into  them,  and  they  lived"  (Ezek. 
xxxvin.  5,  6,  9,  10).  Jesus  took  the  maiden  by  the  hand,  "  and 
her  spirit  came  again,  and  she  arose  straightway"  (Luke  viii. 
54,  55). 

48.  II.  SINCE  THE  LIFE  OF  MAN  VARIES  ACCORDING  TO  HIS 
STATE,  THEREFORE  BY  THE  TERM  "  SPIRIT"  is  ALSO  SIGNIFIED 
THE  PECULIAR  AFFECTION  OF  HIS  LIFE  :  as  1.  A  life  of  wisdom. 
Bezaleel  was  filled  with  the  spirit  of  wisdom,  of  understanding, 
and  of  knowledge  (Exod.  xxxi.  3).  "Thou  shalt  speak  unto  all 
that  are  wise  hearted,  whom  I  have  filled  with  the  spirit  of  wis 
dom"  (Exod.  xxviii.  8).  "Joshua  was  full  of  the  spirit  of  wis 
dom"  (Dent,  xxxiv.  9).  It  is  said  of  Daniel,  that  "an  excellent 
spirit,  and  knowledge,  and  understanding,"  were  in  him  (Dan. 
v.  12).  "They  also  that  erred  in  spirit  shall  come  to  understand 
ing"  (Isaiah  xxix.  24.)  1.  The  excitement  of  life.  "  Jehovah 
hath  raised  up  the  spirit  of  the  kings  of  the  Medes"  (Jerem.  li. 
11).  "  And  Jehovah  stirred  up  the  spirit  of  Zerubbabel,  —  and 
the  spirit  of  all  the  remnant  of  the  people"  (Haggai  i.  14). 
"  Behold,  I  will  send  a  Hast  [a  spirit]  upon  the  King  of  Assyria, 
and  he  shall  hear  a  rumour,  and  return  to  his  own  land"  (Isaiah 
xxx  vii.  7).  Jehovah  hardened  the  spirit  of  Sihon  the  king  (Deut. 
ii.  30).  "  And  that  which  cometh  into  your  mind  [spirit]  shall 
not  be  at  all"  (Ezek,  xx.  32).  3.  Liberty  of  life.  It  is  said  of 
the  four  living  creatures,  which  were  cherubs,  seen  by  the  pro 
phet,  that  "  whithersoever  the  spirit  was  to  go,  they  went"  (Ezek. 
i.  20).  4.  Life  in  fear,  pain,  and  anger.  "  Every  heart  shall 


melt,  and  all  hands  shall  be  feeble,  and  every  spirit  shall  fain^ 
(Ezek.  xxi.  7).  "  Therefore  is  my  spirit  overwhelmed  within  me, 
my  heart  within  me  is  desolate"  (Psalm  cxliii  4).  "  My  spirit 
faileth"  (Psalm  cxliii.  7).  "  I,  Daniel,  was  grieved  in  my  spirit" 
(Dan.  vii.  15).  "The  spirit  of  Pharaoh  was  troubled"  (Gen. 
xli.  8).  Nebuchadnezzar  said,  "  My  spirit  was  troubled  to 
know  the  dream"  (Dan.  ii.  3).  "I  went  in  bitterness  in  the 
heat  of  my  spirit"  (Ezek.  iii.  14).  5.  A  life  of  various  evil  af 
fections.  "  Blessed  is  the  man  —  in  whose  spirit  there  is  no  guile" 
(Psalm  xxxii.  2).  "  Jehovah  had  mingled  a  perverse,  spirit  in 
the.  midst  thereof"  (Isaiah  xix.  14).  "  Woe  unto  the  foolish 
prophets  that  follow  their  own  spirit"  (Ezek.  xiii.  3).  "  The 
prophet  is  a  fool,  the  spiritual  man  is  mad"  (Hosea  ix.  7).  "  Take 
heed  to  your  spirit^  that  you  deal  not  treacherously  "  (Malachi  ii. 
16).  "The  spirit  of  whoredoms  hath  eaused  them  to  err"  (Hosea 
iv.  12).  "  The  spirit  of  whoredoms  is  in  the  midst  of  them" 
(Hosea  v.  4).  "  If  the  spirit  of  jealousy  come  upon  him"  (Numb. 
v.  14).  If  a  man  that  walketh  "  in  spirit  and  falsehood  do  lie*- 
72 


CONCERNING   THE   LOED.  48,  49 

(Micah  ii.  11).  "  A  generation — whose  spirit  was  not  steadfast 
•joilh  Q-od"  (Psalm  Ixxviii.  8).  "  Jehovah  hath  poured  out  upon 
you  the  spirit  of  deep  sleep"  (Isaiah  xxix.  10).  "  Ye  shall  con 
ceive  chaff,  ye  shall  bring  forth  stubble  ;  your  breath  [spirit]  as 
fire  shall  devour  you"  (Isaiah  xxxiii.  11).  6.  Infernal  life.  "  I 
will  cause  the  unclean  spirit  to  pass  out  of  the  land"  (Zech. 
xiii.  2).  "When  the  unclean  spirit  is  gone  out  of  a  man,  he 
walketh  through  dry  places, — then  goeth  he  and  taketh — seven 
other  spirits  more  wicked  than  himself,  and  they  enter  in  and 
dwell  there"  (Matt.  xii.  43,  45).  "Babylon — is  become  the 
hold  of  every  foul  spirit"  (Apoc.  xviii.  2).  7.  The  term  "spirit" 
further  signifies  the  infernal  spirits  themselves,  by  whom  man 
kind  are  troubled.  See  Matt.  viii.  16  ;  x.  1 ;  xii.  43 — 45  ;  Mark 
i.  23—28;  ix.  17—29;  Luke  iv.  33— 36;  vi.  17,  18;  vii.  21; 
viii.  2,  29 ;  ix.  39,  42,  55  ;  xi.  24,  25,  26  ;  xiii.  11 ;  Eev.  xvi. 
13,  14. 

49.    III.    BY  THE  TERM    "  SPIRIT"  IS    ALSO    SIGNIFIED   THE   LlFE 

OF  THE  REGENERATE,  WHICH  is  CALLED  SPIRITUAL  LIFE.  "  Jesus 
said, — Except  a  man  be  born  of  water,  and  of  tJie  spirit,  he 
cannot  enter  into  the  kingdom  of  God"  (John  iii.  5).  "  A  new 
heart  also  wi^l  I  give  you,  and  a  new  spirit  will  I  put  within 
you. — And  I  will  put  my  spirit  within  you,  and  cause  you  to 
walk  in  my  statutes"  (Ezek.  xxxvi.  26,  27).  "  I  will  give  them 
one  heart,  and  put  a  new  spirit  within  you"  (Ezek.  xi.  19). 
"  Create  in  me  a  clean  heart,  O.  God,  and  renew  a  right  spirit 
within  me.  Restore  unto  me  the  joy  of  thy  salvation,  and  up 
hold  me  with  thy  free  spirit"  (Psalm  li.  10,  12).  "  Make  you 
a  new  heart,  and  a  new  spirit  /  for  why  will  ye  die,  O  house  of 
Israel  ?"  (Ezek.  xviii.  31).  "  Thou  sendest  forth  thy  spirit, 
they  are  created,  and  thou  renewest  the  face  of  the  earth" 
(Psalm  civ.  30).  "  The  hour  cometh,  and  now  is,  when  the 
true  worshippers  shall  worship  the  Father  in  spirit  and  in  truth" 
(John  iv.  23).  "Thus  saith  Jehovah  God — he  that  spread 
forth  the  earth, — he  that  giveth  breath  into  the  people  upon  it, 
and  spirit  to  them  that  walk  therein"  (Isaiah  xiii.  5).  "  Jehovah 
— which  formeth  the  spirit  of  man  within  him"  (Zech.  xii.  1). 
"  With  my  soul  have  I  desired  thee  in  the  night,  yea,  with  my 
spirit  within  me  will  I  seek  thee  early"  (Isaiah  xxvi.  9).  In 
that  day  shall  Jehovah  be — for  a  spirit  of  judgment  to  him  that 
sitteth  in  judgment"  (Isaiah  xxviii.  5,  6).  "  My  spirit  hath 
rejoiced  in  God  my  Saviour"  (Luke  i.  47).  "These  that  go  to 
ward  the  north  country  have  quieted  my  spirit  in  the  north 
country"  (Zech.  vi.  8).  "  Into  thy  hands  I  commit  my  spirit; 
thou  hast  redeemed  me"  (Psalms  xxxi.  5).  "  Did  not  he  make 
ona  ?  yet  had  he  the  residue  of  the  spirit"  (Malachi  ii.  15). 
"  And  after  three  days  and  a  half,  the  spirit  of  life  from  God 
entered  into  them"  (Apoc.  xi.  11).  "  He  that  formeth  the 
mountains,  and  createth  the  wind  [spirit]" — is  Jehovah  (Amos 
'  3 


4:9,  50  DOCTRINE  OF  THE  NEW  JEEUSALEM 

iv  13).  "  O  God,  the  God  of  the  spirits  of  all  flesh"  (Nurno. 
xvi.  22) ;  [see  also]  xxvii.  18.  "  And  I  will  pour  upon  the  house 
of  David,  and  upon  the  inhabitants  of  Jerusalem,  the  spirit  from 
on  high"  (Zech.  xii.  10).  "  Until  the  spirit  be  poured  upon  us 
from  on  high"  (Isaiah  xxxii.  15).  "  I  will  pour  water  upon  him 
that  is  thirsty,  and  floods  upon  the  dry  ground  ;  I  will  pour  my 
spirit  upon  thy  seed"  (Isaiah  xliv.  3).  "  I  will  pour  out  my 
spirit  upon  all  flesh, — also  upon  the  servants  and  upon  the 
handmaids,  in  those  days,  will  I  pour  out  my  spirit"  (Joel  ii. 
28,  29).  By  pouring  out  the  spirit  is  signified  to  regenerate  : 
the  same  is  meant  by  giving  a  new  heart  and  a  new  spirit. 

By  the  spirit  is  also  signified  spiritual  life  communicated  to 
those  who  are  in  humiliation.  "  I  dwell — with  him  that  is  of  a 
contrite  and  humble  spirit,  to  revive  the  spirit  of  the  humble,  and 
to  revive  the  hearts  of  the  contrite  ones"  (Isaiah  Ivii.  15).  "  The 
sacrifices  of  God  are  a  broken  spirit;  a  broken  and  a  contrite 
heart,  O  God,  thou  wilt  not  despise  "  (Psalm  li.  17).  "  To 
give — the  oil  of  joy  for  mourning,  the  garment  of  praise  for  the 
spirit  of  heaviness"  (Isaiah  Ixi.  3).  "The  Lord  hath  called 
thee  as  a  woman  forsaken,  and  grieved  in  spirit"  (Isaiah  liv.  6). 
"  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of 
heaven"  (Matt.  v.  3). 

50.     TV.    WHERE   THE    TERM    "  SPIRIT"    is    MENTIONED    IN 

REFERENCE  TO  THE  LORD,  IT  SIGNIFIES  HIS  DlVINE  LlFE,  CONSE 
QUENTLY  THE  LORD  HIMSELF.  The  truth  of  the  first  part  of  this 
proposition  appears  from  the  following  passages :  "  He  whom 
God  hath  sent  speaketh  the  words  of  God,  for  God  giveth  not 
the  spirit  by  measure  unto  him.  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  his  hand"  (John  iii.  34,  35). 
"  There  shall  come  forth  a  rod  out  of  the  stem  of  Jesse, — and 
the  spirit  of  Jehovah  shall  rest  upon  him,  the  spirit  of  wisdom 
and  understanding,  the  spirit  of  council  and  might"  (Isaiah  xi. 
1,  2).  "  I  have  put  my  spirit  upon  him,  he  shall  bring  forth 
judgment  to  the  Gentiles"  (Isaiah  xlii.  1).  "  When  the  enemy 
shall  come  in  like  a  flood,  the  spirit  of  Jehovah  shall  lift  up  a 
standard  against  him  ;  and  the  Redeemer  shall  come  to  Zion" 
(Isaiah  lix.  19,  20).  "  The  spirit  of  the  Lord  Jehovah  is  upon 
me  : — Jehovah  hath  anointed  me  to  speak  good  tidings  unto  the 
meek"  (Isaiah  Ixi.  1  ;  Luke  iv.  18).  "Jesus  perceived  in  his 
spirit  that  they  so  reasoned  within  themselves"  (Mark  ii.  8). 
"  Jesus  rejoiced  in  spirit,  and  said"  (Luke  x.  21).  "  Jesus  was 
troubled  ^n  spirit"  (John  xiii.  21).  "  Jesus  sighed  deeply  in 
his  spirit"  (Mark  viii.  12). 

The  term  "Spirit"  is  used  to  denote  Jehovah  Himself,  or  the 
Lord,  as  is  evident  from  these  passages :  "  God  is  a  spirit" 
(John  iv.  24).  "  Who  hath  directed  the  spirit  of  Jehovah,  or, 
being  his  counsellor,  hath  taught  him  ?"  (Isaiah  xl.  13).  "  They 
rebelled  and  vexed  his  holy  spirit :"  and  he  said,  "  Where  is  he 
74 


CONCERNING   THE   LORD.  50,  51 

that  put  his  holy  spirit  within  him,  that  led  them  by  the  right 
hand  of  Moses"'  (Isaiah  Ixiii.  10,  11,  12).  "  Whither  shall  f go 
from  thy  spirit,  or  whither  shall  I  nee  from  thy  presence  t" 
(Psalm  cxxxix.  7X  "  Not  by  might, — but  by  my  spirit,  saith 
Jehovah  of  hosts  (Zech.  iv.  6).  "  They  provoked  his  spirit  / 
— therefore  he  abhorred  his  own  inheritance"  (Psalm  cvi.  33, 
40).  "  My  spirit  shall  not  always  strive  with  man,  for  that  he 
also  is  flesh"  (Gen.  vi.  3).  "  I  will  not  contend  for  ever, — foi 
the  spirit  should  fail  before  me"  (Isaiah  Ivii.  16).  "  The  blas 
phemy  against  the  Holy  Spirit  shall  not  be  forgiven;  and  who 
soever  speaketh  a  word  against  the  Son  of  Man,  it  shall  be 
forgiven  him"  (Matt.  xii.  3i,  32;  Mark  iii.  28,  29,  30;  Luke 
xii.  10).  Blasphemy  against  the  Holy  Spirit  is  blasphemy 
against  the  Divine  of  the  Lord ; — against  the  Son  of  Man  is  to 
contradict  the  Word  by  giving  it  a  wrong  interpretation :  for 
the  Son  of  Man  is  the  Lord  as  to  the  Word,  as  was  shewn 
above. 

51.       Y.       BY    THE    TERM  "  SPIRIT,"    WHEN    MENTIONED    IN    RE 
FERENCE    TO     THE     LORD    IS    SIGNIFIED    SPECIFICALLY   THE    LlFE    OF 

His  WISDOM,  WHICH  is  THE  DIVINE  TRUTH.  This  appears  from 
the  following  passages:  "Nevertheless  I  tell  you  the  truth  / 
it  is  expedient  for  you  that  I  go  away,  for  if  I  go  not 
away,  the  Comforter  will  not  come  unto  you  ;  but  if  I  depart, 
I  will  send  him  unto  you"  (John  xvi.  7).  "  When  he,  the  Spirit 
of  truth,  is  come,  he  will  guide  you  into  all  truth;  for  he  shall 
not  speak  of  himself,  but  whatsoever  he  shall  hear  that  shall  he 
speak"  (John  xvi.  13).  "He  shall  glorify  me,  for  he  shall  re 
ceive  of  mine,  and  shall  shew  it  unto  you.  All  things  that  the 
Father  hath  are  mine ;  therefore  said  I  that  he  shall  take  of 
mine,  and  shall  shew  it  unto  you"  (John  xvi.  14,  15).  "I  will 
pray  the  Father,  and  he  shall  give  you  another  Comforter — the 
Spirit  of  truth,  whom  the  world  cannot  receive,  because  it  seeth 
him  not,  neither  knoweth  him,  but  ye  know  him,  for  he  dwelletli 
with  you,  and  shall  be  in  you.  I  will  not  leave  you  comfort 
less;  'I  will  come  to  you," — -and  ye  shall  see  me  (John  xiv.  16 
— 19)  "  When  the  Comforter  is  come,  whom  I  will  send  unto 
you  from  the  Father,  even  the  Spirit  of  truth, — he  shall  testify 
of  me"  (John  xv.  26).  "Jesus  cried,  saying,  If  any  man  thirst 
let  him  come  unto  me,  and  drink.  He  that  belie veth  on  me, 
as  the  Scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of 
living  water. — This  spake  he  of  the  Spirit,  which  they  that 
believe  on  him  should  receive.  For  the  Holy  Spirit  was  not 
yet,  because  Jesus  was  not  yet  glorified"  (John  vii.  37 — 39). 
Jesus  breathed  on  his  disciples,  "  and  saith  unto  them,  Receive 
ye  the  Holy  Spirit"  (John  xx.  22).  That  by  the  Comforter,  the 
Spirit  of  Truth,  and  the  Holy  Spirit,  the  Lord  meant  himself, 
appears  from  his  own  words. when  he  said,  that  the  world  did 
not  as  yet  know  him  ;  for  they  did  not  as  yet  know  the  Lord .' 
75* 


51  DOCTRINE   OF   THE   NEW   JERUSALEM 

so  when  he  said,  that  he  would  send  the  Holy  Spirit,  he  added, 
"  I  will  not  leave  you  comfortless,  I  will  come  unto  you,"  and 
ye  shall  see  me  (John  xiv.  16 — 19,  26,  28).  And  again  :  "Lo, 
/  am  with  you  always,  even  to  the  consummation  of  the  age" 
(Matt,  xxviii.  20).  And  when  Thomas  said,  "We  know  not  whi 
ther  thou  goest,  Jesus  said,  "  I  am  the  way  and  the  truth* 
(John  xiv.  5,  6).  And  because  the  Spirit  of  Truth,  or  the  Holy 
Spirit,  is  the  same  with  the  Lord,  who  is  the  Truth  itself,  it  is 
therefore  also  said,  "  The  Holy  Spirit  was  not  yet,  because  Jesus 
was  not  yet  glorified"  (John  vii.  39) :  for  after  his  glorification, 
or  full  union  with  the  Father,  which  was  effected  by  the  passion 
of  the  cross,  he  was  then  the  Divine  Wisdom  and  the  Divine 
Truth  itself,  consequently  the  Holy  Spirit.  The  reason  why 
the  Lord  breathed  on  the  disciples  and  said,  "  Receive  the  Holy 
Spirit,*'  was,  because  all  the  respiration  of  heaven  is  from  the 
Lord :  for  angels,  as  well  as  men,  have  both  respiration  and 
the  pulsation  of  the  heart ;  and  their  respiration  is  according  to 
their  reception  of  divine  wisdom  from  the  Lord,  and  their  pul 
sation  of  the  heart  according  to  their  reception  of  divine  love 
from  him.  But  more  of  this  in  its  proper  place. 

That  the  Holy  Spirit  is  the  Divine  Truth  from  the  Lord, 
further  appears  from  the  following  passages:  "When  they 
bring  you  unto  the  synagogues, — take  ye  no  thought — what  ye 
shall  say,  for  the  Holy  Spirit  shall  teach  you  in  the  same  hour 
what  ye  ought  to  say"  (Luke  xii.  11,  12  ;  Mark  xiii.  11). 
"Thus  saith  Jehovah,  My  Spirit  that  is  upon  thee,  and  my 
words  which  I  have  put  in  thy  mouth,  shall  not  depart  out  of 
thy  mouth"  (Isaiah  lix.  21).  "  There  shall  come  forth  a  rod 
out  of  the  stem  of  Jesse ; — and  he  shall  smite  the  earth  with 
the  rod  of  his  mouth,  and  with  the  breath  [spirit]  of  his  lips 
shall  he  slay  the  wicked ;  and  righteousness  shall  be  the  girdle 
of  his  reins"  (Isaiah  xi.  1,  4,  5).  "  For  my  mouth,  it  hath 
commanded ;  and  his  spirit,  it  hath  gathered  them"  (Isaiah 
xxxiv.  16).  "  God  is  a  spirit,  and  they  who  worship  him  must 
worship  him  in  spirit  and  in  truth"  (John  iv.  24).  "It  is  the 
spirit  that  quickeneth,  the  flesh  profiteth  nothing ;  the  words 
that  I  speak  unto  you,  they  are  spirit  and  they  are  life"  (John 
vi.  63).  John  said,  "I  indeed  baptize  you  with  water  unto 
repentance;  but  he  that  cometh  after  me — shall  baptize  you 
with  the  Holy  Spirit  and  with  fire"  (Matt.  iii.  11 ;  Mark  i.  8  ; 
Luke  iii.  16).  To  baptize  wTith  the  Holy  Spirit  and  with  fire, 
is  to  regenerate  by  the  Divine  Truth,  which  is  of  faith,  and  by 
the  Divine  Good,  which  is  of  love.  "  And  Jesus  when  he  was 
baptized,  went  up  straightway  out  of  the  water;  and  the  hea 
vens  were  opened  unto  him,  and  he  saw  the  Spirit  of  God  de 
scending  like- a  dove"  (Matt.  iii.  16  ;  Mark  i.  10  ;  Luke  iii.  22  ; 
John  i.  32,  33).  A  dove  is  a  representative  of  purificatioi?  and 
regeneration  by  divine  truth. 
76 


CONCERNING   THE   LORD.  51,    52 

As  by  the  Holy  Spirit,  when  treating  of  the  Lord,  is  meant 
his  Divine  Life,  consequently  himself,  and  in  particular  the  life 
of  his  wisdom,  which  is  called  the  Divine  Truth ;  therefore  by 
the  spirit  of  the  prophets,  which  is  also  called  the  Holy  Spirit, 
is  signified  the  Divine  Truth  from  the  Lord ;  as  in  the  following 
passages :  "  The  Spirit  saith  unto  the  churches"  (Rev.  ii.  7,  11, 
29  ;  iii.  1,  6, 13,  32).  "  There  were  seven  lamps  of  fire  burning 
before  the  throne,  which  are  the  seven  spirits  of  God"  (Rev.  iv. 
5).  "  In  the  midst  of  the  elders  stood  a  Lamb, — having  seven 
eyes,  which  are  the  seven  spirits  of  God  sent  forth  into  all  the 
earth"  (Rev.  v.  6).  Lamps  of  fire,  and  the  eyes  of  the  Lord, 
signify  divine  truths,  and  the  number  seven  signifies  what  is 
holy.  "  Yea,  saith  the  /Spirit,  that  they  may  rest  from  their  la 
bours"  (Rev.  xiv.  13.)  "  The  Spirit  and  the  Bride  say,  Come" 
(Rev.  xxii  .17).  "  They  made  their  hearts  as  an  adamant  stone, 
lest  they  should  hear  the  law,  and  the  words  which  Jehovah  of 
hosts  hath  sent  in  Ms  spirit  by  the  former  prophets"  (Zech.  vii. 
12).  "  The  spirit  of  Elijah  doth  rest  on  Elisha"  (2  Kings  ii.  15). 
"  He  [John]  shall  go  before  him  in  the  spirit  and  power  of 
Elias"  (Luke  i.  17).  "  Elizabeth  was  filled  with  the  Iloly^  Spirit" 
(Luke  i.  41).  "Zacharias  was  filled  with  the  Holy  Spirit,  and 
prophesied"  (Luke  i.  67).  "  David  said,  by  the  Holy  Spirit, 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right  hand"  (Mark 
xii.  36).  "The  testimony  of  Jesus  is  the  spirit  of  prophecy" 
(Rev.  xix.  10).  Hence  then  we  see  why  the  offices  of  the  Holy 
Spirit  are  said  to  be  to  enlighten,  to  teach  and  inspire,  since 
by  the  Holy  Spirit  is  specifically  signified  the  Lord  in  respect 
to  his  Divine  Wisdom,  and  thus  as  to  Divine  Truth. 

52.  YI.  JEHOVAH  HIMSELF,  THAT  is,  THE  LORD,  SPAKE 
THE  WORD  BY  THE  PROPHETS.  We  read  of  the  prophets  that 
they  were  in  vision,  and  that  Jehovah  spake  to  them.  When 
they  were  in  vision  they  were  not  in  the  body,  but  in  the  spirit, 
in  which  state  they  saw  such  things  as  are  in  heaven  ;  but  when 
Jehovah  spake  with  them,  they  were  in  the  body,  and  heard 
him  speaking.  These  two  states  of  the  prophets  should  be 
accurately  distinguished.  In  their  state  of  vision,  the  eyes  of 
their  spirits  were  open,  and  those  of  their  bodies  shut ;  at 
which  time  also  they  appeared  to  themselves  to  be  carried  from 
place  to  place,  the  body  still  remaining  where  it  was.  In  this 
state,  at  times,  were  Ezekiel,  Zechariah,  and  Daniel ;  as  also 
John,  when  'he  wrote  the  Revelation ;  and  it  is  then  said,  that 
they  were  in  vision,  or  in  the  spirit.  Ezekiel  says,  "The spirit 
lifted  me  up, — -and  brought  me  in  a  vision  by  the  Spirit  of  God 
into  Chaldea  to  them  of  the  captivity. — So  the  vision  that  I 
had  seen  went  up  from  me"  (xi.  1,  24).  He  says  too,  that  the 
spirit  took  him  up,  and  he  heard  behind  him  a  voice  of  great 
rushing  [or  earthquake]  with  other  things  (iii.  12,  14).  Also, 
"  The  spirit  lifted  me  up  between  the  earth  and  heaven,  and 
77 


52.  53  DOCTRINE   OF  THE   NEW   JERUSALEM 

brought  me  in  the  visions  of  God  to  Jerusalem,"  where  he  saw 
their  abominations  (viii.  3).  He  was  likewise  in  the  vision  of 
God,  or  in  the  spirit,  when  he  saw  the  four  living  creatures, 
which  were  cherubs  (i.  and  x.) ;  also  a  new  eartli  and  a  new 
temple,  and  an  angel  measuring  it,  as  is  related  from  chap  xl 
to  xlviii.  That  he  was  then  in  the  visions  of  God,  he  says  him 
self  (xl.  2) ;  and  that  the  spirit  took  him  up  (xliii.  5).  The  like 
happened  to  Zechariah,  who  was  accompanied  by  an  angel, 
when  he  saw  a  man  riding  among  the  myrtle  trees  (Zech.  i.  8). 
When  he  saw  four  horns,  and  afterwards  a  man  who  had  a 
measuring  line  in  his  hand  (i.  18  ;  ii.  1).  When  he  saw  Joshua 
the  high  priest  (iii.  1,  &c.).  When  he  saw  a  candlestick,  and 
two  olive  trees  (iv.  2,  3).  When  he  saw  a  flying  roll  and  ephali 
(v.  1,  6).  And  when  he  saw  four  chariots  coming  out  from 
between  two  mountains,  with  horses  (vi.  1).  In  the  same  state 
was  Daniel,  when  he  saw  four  beasts  ascend  out  of  the  sea 
(Dan.  vii.  3) ;  and  when  he  saw  the  battle  between  the  ram  and 
the  he-goat  (viii.  1,  &c.).  That  he  saw  these  things  in  visions, 
is  stated  in  chap.  vii.  1,  2,  7,  13;  viii.  2;  x.  1,  7.  8.  It  was 
also  in  vision  that  the  angel  Gabriel  was  seen  by  him,  and  spake 
with  him  (ix.  21,  22).  The  like  happened  to  John,  when  he 
wrote  the  Revelation,  who  says,  that  he  was  in  the  spirit  on  the 
Lord's  day  (Rev.  i.  10).  That  he  was  carried  away  in  the  spirit 
into  the  wilderness  (xvii.  3) ;  also  in  the  spirit  to  a  high  moun 
tain  (xxi.  10).  That  he  saw  horses  in  the  vision  (ix.  17).  In 
other  places  he  declares,  that  he  saw  those  things  which  he 
describes ;  of  course  he  must  have  been  at  the  time  in  the  spirit, 
or  in  vision  :  as  in  chap.  i.  12 ;  iv.  1  ;  v.  1  ;  vi.  1 ;  and  in  each 
of  the  subsequent  chapters. 

53.  But  in  respect  to  the  Word  itself,  it  is  never  said,  by 
the  prophets,  that  they  spake  it  from  the  Holy  Spirit,  but  that 
they  spake  '  it  from  Jehovah,  Jehovah  of  hosts,  and  the  Lord 
Jehovih.  Thus  we  continually  find  them  saying,  "  The  word  of 
Jehovah  came  to  me  ;  "Jehovah  spake  to  me:"  also,  very  often, 
"  Thus  saith  Jehovah  ;"  and  "  The  saying  of  Jehovah"  Now 
as  we  have  already  shewn  that  the  Lord  is  Jehovah,  it  follows 
that  the  whole  Word  was  spoken  by  him.  To  remove  all  doubt 
on  this  subject,  I  will  only  point  out  those  passages  in  Jeremiah 
alone,  where  it  is  said,  "The  word  of- Jehovah  came  unto  me  ;" 
"Jehovah  said  unto  me ;"  "Thus  saith  Jehovah;"  and  "The 
saying  of  Jehovah  ;"  which  are  the  following  :  chap,  i.4,  7, 11 
-14,  19  ;  ii.  1—5,  9,  19,  22,  29,  31 ;  in.  1,  6,  10,  12,  14, 
16  ;  iv.  1,  3,  9,  17,  27 ;  v.  11,  14,  18,  22,  29  ;  vi.  6,  9,  12,  15, 
16,  21,  22  ;  vii.  1,  3,  11, 13,  19—21  ;  viii.  1,  3,  12, 13  ;  ix.  3, 
6,  7,  9,  12,  13,  15,  17,  22,  23,  25  ;  x.  2, 18  ;  xi.  1,  6,  9,  11,  18, 
21,  22  ;  xii.  14, 17  ;  xiii.  1,  6,  9, 11—15,  25  :  xiv.  1, 10, 14,  15 , 
xv.  1—3,  6,  11,  19,  20  ;  xvi.  1,  3,  5,  9,  14,  16  ;  xvii.  5, 19—21, 
24 ;  xviii.  1,  5,  6,  11,  13  ;  xix.  1,  3,  6,  12,  15  ;  xx.  4 ;  xxi.  1,  4 
78 


CONCERNING   THE   LORD.  53 — 55 

7,  8,  11,  12  ;  xxii.  2,  3,  6,  11,  16,  18,  24,  29,  30;  xxiii.  2,  5,  7, 
11,  12,  15,  16,  24,  29,  31—33,  38  ;  xxiv.  3,  5,  8 ;  xxv.  1,  3,  7 
—9,15,  27—29,  32;  xxvi.  1,  2,  18  ;  xxvii.  1,  2,  4,  8,  11, 16, 
19,  21,  22  ;  xxviii.  2,  12,  14,  16  ;  xxix.  4,  8,  9,  16,  19—21,  25, 
30—32;  xxx.  1—5,  8,  10—12,  17,  18;  xxxi.  1,  2,  7,  10,  15— 
17,  23,  27,  28,  31—38  ;  xxxii.  1,  6,  14,  15,  25,  26,  28,  30,  36 
42,  44;  xxxiii.  1,  2,  4,  10—13,  17,  19,  20,  23,  25  ;  xxxiv.  1,  2, 
4,  8, 12, 13,  17,  22  ;  xxxv.  1,  13,  17—19 ;  xxxvi.  1,  6,  27,  29, 
30  ;  xxxvii.  6,  7,  9  ;  xxxviii.  2,  3,  17  ;  xxxix.  15 — 18  ;  xl.  1 ; 
xlii.  7,  9, 15, 18, 19 ;  xliii.  8, 10  ;  xliv.  1,  2,  7, 11,  24—26,  30  ;  xlv. 
1,  2,  5  ;  xlvi.  1,  23,  25,  28  ;  xlvii.  1  ;  xlviii.  1,  8, 12,  30,  35,  38, 
40,  43,  44,  47 ;  xlix.  2,  5—7,  12, 13,  16,  18,  26,  28,  30,  32,  35, 
37_39  ;  1.  i,  4,  10,  18,  20,  21,  30,  31,  33,  35,  40;  li.  25,  33, 
36,  39,  52,  58.  These  instances  occur  in  Jeremiah  only.  All 
the  other  prophets  speak  in  the  same  manner,  and  none  ever 
say  that  the  Holy  Spirit  spoke  to  them,  or  that  Jehovah  spoke 
to  them  by  the  Holy  Spirit. 

54.  These  conclusions  then  follow  from  the  whole :  That 
Jehovah,  who  is  the  Lord  from  eternity,  is  he  who  spake  by  the 
prophets,  and  where  the  Holy  Spirit  is  mentioned,  it  means  and 
is  himself:  consequently.  THAT  GOD  is  ONE  IN  ESSENCE  AND  IN 
PERSON,  AND  THAT  GOD  is  THE  LORD. 


THE  DOCTRINE  OF  THE  ATHANASIAN  CREED  AGREES  WITH  THE 
TRUTH,  PROVIDED  THE  TRINITY  OF  PERSONS  OF  WHICH  IT  SPEAKS 
BE  UNDERSTOOD  TO  MEAN  A  TRINITY  OF  PERSON,  AND  THAT 
THIS  TRINITY  IS  IN  THE  LORD. 

55.  THE  acknowledgement,  by  Christians,  of  three  divine 
persons,  and  thus  as  it  were  of  three  gods*,  has  arisen  from 
there  being  in  the  Lord  a  Trine,  one  of  which  is  called  the 
Father,  another  the  Son,  and  the  third  the  Holy  Spirit ;  and 
this  Trine  is  mentioned  in  the  Word  under  distinct  names,  just 
as,  in  common  discourse,  we  speak  by  distinct  names  of  the. 
soul  and  body,  and  what  proceeds  from  them,  notwithstanding 
they  are  a  One.  Such  also  is  the  nature  of  the  Word  in  its 
literal  sense,  that  it  distinguishes  things  which  form  a  One,  as 
if  they  were  not  so  :  hence  Jehovah,  who  is  the  Lord  from 
eternity,  is  in  one  place  named  in  the  Word  Jehovah  •  in  another, 
Jehovah  of  Hosts  ;  in  another  God ;  in  another,  the  Lord  /  and 
at  the  same  time  he  is  called  the  Creator,  Saviour,  Redeemer,  and 
Former,  or  Maker ;  also  Shaddai :  so,  too,  his  Human,  which 
he  assumed  in  the  world,  is  named  Jesus  Christ,  the  J&essiah, 
the  Son  of  God,  the  Son  of  Man  ;  and  in  the  Word  of  the  Old 
Testament,  God,  the  Holy  One  of  Israel,  the  Anointed  of  Jeho* 
79 


55,  50  DOCTRINE    OF   THE   NEW   JERUSALEM 

vah,  Kinq,  Prince,  Counsellor,  an  Angel,  and  David.  Now 
since  the  Word,  in  its  literal  sense,  is  of  such  a  nature  as  tc 
apply  several  names  where  but  One  Being  is  meant,  therefore, 
Christians,  who  in  the  first  ages  were  simple  men,  who  under 
stood  everything  according  to  the  literal  import  of  the  words, 
came  to  distinguish  the  Divinity  into  three  persons  ;  and  this,  on 
account  of  their  simplicity,  was  permitted  ;  yet  with  this  re 
striction,  that  they  should  believe  THE  SON  to  be  Infinite,  Un- 
create,  Almighty,  God,  and  Lord,  and  altogether  equal  to  the 
Father ;  and  further,  that  they  were  not  two  or  three,  but  one, 
in  Essence,  Majesty,  arid  Glory,  consequently  in  Divinity. 
Those  who  thus  believe  in  simplicity  according  to  the  doctrine 
which  is  taught  them,  and  do  not  confirm  themselves  in  the 
notion  of  three  gods,  but  consider  the  three  as  one,  are,  after 
their  decease,  instructed  from  the  Lord  by  angels,  that  he  him 
self  is  that  One,  and  that  Trine.  This  faith  is  received  by  all 
who  enter  into  heaven:  for  no  one  can  be  admitted  into  heaven 
who  has  three  gods  in  his  thoughts,  howsoever  with  his  lips  he 
may  say  that  they  are  one :  for  the  life  of  all  heaven,  and  the 
wisdom  of  all  the  angels,  is  founded  on  the  acknowledgment 
and  consequent  confession  of  one  God,  and  on  the  faith  that 
this  one  God  is  also  a  Man,  and  that  the  Lord,  who  is  at  once 
both  God  and  Man,  is  he.  Hence  it  appears,  that  the  recep 
tion  by  Christians  at  first  of  the  doctrine  concerning  three  per 
sons,  was  of  divine  permission,  provided  they  accompanied  it 
with  the  belief  that  the  Lord  was  God,  Infinite,  Almighty, 
and  Jehovah  ;  for  had  they  not  received  this  belief  also,  the 
church  must  have  perished :  since  the  church  exists  as  such  only 
from  the  Lord,  and  from  him,  and  from  no  other,  is  the  eternal 
life  of  all.  That  a  church  exists  as  such  only  from  the  Lord, 
may  appear  from  this  single  fact,  that  the  whole  Word,  from 
beginning  to  end,  treats  of  him  alone,  as  was  shewn  above ; 
and  also  from  the  declaration  that  he  must  be  believed  in,  and 
that  he  that  believeth  not  in  him  shall  not  see  life;  nay,  that 
the  wrath  of  God  abideth  on  him  (John  iii.  36).  Now.  since 
every  one  sees  intuitively,  that  if  God  is  one,  HE  MUST  BE  ONE 
BOTH'  IN  PERSON  AND  IN  ESSENCE,  (for  no  one  does  or  can  think 
otherwise,  whilst  he  thinks  that  God  is  one,)  I  will  here  cite 
the  whole  of  the  Athanasian  Creed,  and  then  demonstrate  that 
all  its  contents  are  true,  provided,  instead  of  a  trinity  of  per 
sons,  we  understand  a  trinity  of  person. 

56.  THE  CREED  is  as  follows :  "  Whosoever  will  be  saved, 
before  all  things,  it  is  necessary  that  he  hold  the  Catholic 
(some  copies  have  Christian)  Faith ;  which  faith,  except  every 
one  do  keep  whole  and  undefiled,  without  doubt  he  shall  perish 
everlastingly.  And  the  Catholic  (some  copies  have  Christian) 
Faith  is  this  :  That  we  worship  One  God  in  Trinity,  and  the 
Trinity  in  Unity,  neither  confounding  the  persons,  nor  dividing 
80 


CONCERNING    THE    LORD.  56 

the  substance  (some  copies  have  essence).  For  there  is  one 
person  of  the  Father,  another  of  the  Son,  and  another  of  the 
Holy  Spirit ;  but  the  Godhead  of  the  Father,  of  the  Son,  and 
of  the  Holy  Spirit,  is  all  one,  the  glory  equal,  the  majesty  co- 
eternal.  Such  as  the  Father  is,  such  is  the  Son,  and  such  is  the 
Holy  Spirit.  The  Father  uncreate,  the  Son  uncreate,  and  the 
Holy  Spirit  uncreate.  The  Father  incomprehensible,*  the  Son 
incomprehensible,  and  the  Holy  Spirit  incomprehensible.  The 
Father  eternal,  the  Son  eternal,  and  the  Holy  Spirit  eternal : 
arid  yet  there  are  not  three  eternals,  but  One  Eternal :  as  also 
there  are  not  three  incomprehensibles,t  nor  three  uncreates, 
but  one  uncreate,  and  one  incomprehensible.  So  likewise  the 
Father  is  almighty,  the  Son  almighty,  and  the  Holy  Spirit 
almighty ;  and  yet  they  are  not  three  Almighties,  but  One 
Almighty.  So  the  Father  is  God,  the  Son  is  God,  and  the 
Holy  Spirit  is  God :  and  yet  they  are  not  three  gods,  but  One 
God.  So — the  Father  is  Lord,  the  Son  Lord,  and  the  Holy 
Spirit  Lord  :  and  yet  they  are  not  three  lords,  but  One  Lord. 
For  like  as  we  are  compelled,  by  the  Christian  verity,  to 
acknowledge  every  person  by  himself  to  be  God  and  Lord,  so 
we  are  forbidden,  by  the  Catholic  Religion,  to  say,  there  are 
three  gods  or  three  lords  (some  copies  have,  "  Still  we  cannot, 
according  to  the  Christian  faith,  mention  three  gods  or  three 
lords").  The  Father  is  made  of  none,  neither  created,  nor  be 
gotten  :J  the  Son  is  of  the  Father  alone,  not  made,  nor  creat 
ed,  but  begotten :  ;f  the  Holy  Spirit  is  of  the  Father  and  of  the 
Son,  neither  made,  nor  created,  nor  begotten, £  ut  proceeding. 
So  there  is  one  Father,  not  three  Fathers ;  one  Son,  not  three 
Sons ;  one  Holy  Spirit,  not  three  Holy  Spirits.  And  in  this 
Trinity  none  is  before  or  after  another ;  none  is  greater  or  less 
than  another;  but  the  whole  three  persons  are  co-eternal  to 
gether,  and  co-equal.  So  that  in  all  things,  as  is  aforesaid,  the 
Unity  in  Trinity,  and  the  Trinity  in  Unity,  is  to  be  worshipped 
(some  copies  have  "  three  persons  in  one  Godhead,  and  one  God 
in  three  persons,  is  to  be  worshipped").  He  therefore  that  will 
be  saved,  must  thus  think  of  the  Trinity. 

"  Furthermore,  it  is  necessary  to  everlasting  salvation,  that 
he  also  believe  rightly  the  incarnation  of  our  Lord  Jesus  Christ 
(some  copies  have,  "  that  he  firmly  believes  that  our  Lord  is 
very  Man").  For  the  right  faith  is,  that  we  believe  and  confess, 
that  our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and  Man; 
God  of  the  substance  (some  copies  have  essence,  others  nature) 
of  the  Father,  begotten  before  the  worlds ;  and  Man  of  the 
substance  (some  copies  have  essence^  others  nature)  of  his  mo- 

*  The  Latin  here  is  infinite. 

f  Or  infinites. 

t  In  these  places  the  Latin  is  6001. 

81  F 


56,  57  DOCTRINE    OF   THE   NEW   JERUSALEM 

cher,  born  in  the  world ;  perfect  God,  and  perfect  Man,  of  a 
reasonable  soul,  and  human  flesh*  subsisting;  equal  to  the  Fa 
ther  as  touching  his  Godhead,  and  inferior  to  the  Father  as 
touching  his  manhood.  Who  although  he  be  God  and  Man, 
jet  he  is  not  two,  but  one  Christ ;  one,  not  by  conversion  of 
the  Godhead  into  flesh,*  but  by  taking  of  the  manhood  into 
God  (some  copies  have,  "  he  is  one,  yet  not  that  the  Godhead 
was  transmuted  into  manhood,  but  the  Godhead  took  up  the 
Manhood  to  itself") ;  one  altogether,  not  by  confusion  (in  some 
copies  commixtion)  of  substance,  but  by  unify  of  person 
(some  copies  have,  "  He  is  altogether  One,  not  that  the  two 
are  natures  commixed,  but  he  is  one  person").  For  as  the  rea 
sonable  soul  and  flesh*  is  one  man,  so  God  and  man  is  one 
Christ.  Who  suffered  for  our  salvation,  descended  into  hell, 
rose  again  the  third  day  from  the  dead,  he  ascended  into 
heaven,  and  sitteth  on  the  right  hand  of  the  Father,  God 
Almighty,  from  whence  he  shall  come  to  judge  the  quick  and 
the  dead  ;  at  whose  coming  all  men  shall  rise  again  with  their 
bodies,  and  shall  give  account  for  their  own  works :  and  they 
that  have  done  good  shall  go  into  life  everlasting,  and  they 
that  have  done  evil  into  everlasting  fire." 

57.  That  all  the  contents  of  this  Creed  are  true,  if  instead 
of  a  trinity  of  persons  we  understand  a  trinity  of  person,  will 
be  seen  if  we  transcribe  it  again,  with  this  trinity  substituted 
for  the  former,  as  is  done  below.  A  trinity  of  person  is  this : 
THAT  THE  DIVINE  OF  THE  LORD  is  THE  FATHER,  THE  DIVINE 
HUMAN  THE  SON,  AND  THE  DIVINE  PROCEEDING  THE  KOLY 
SPIRIT.  When  this  trinity  is  understood,  a  man  may  then 
conceive  one  God  in  his  thoughts,  and  also  profess  one  God 
with  his  lips  ;  otherwise  he  must  needs  conceive  three  gods  in 
his  thoughts,  as  must  be  evident  to  every  one,  and  as  was 
evident  to  Athanasius  himself,  which  is  the  reason  that  he  in 
serted  in  his  creed  these  words  :  "  As  we  are  compelled  by  the 
Christian  verity  to  acknowledge  every  person  l>y  himself  to  be 
God  and  Lord ;  so  are  we  forbidden  by  the  Catholic  religion 
to  say  there  are  three  gods  or  three  lords  /"  which  amounts  to 
this,  that,  "  although  it  is  allowable,  by  the  Christian  verity,  to 
acknowledge,  or  think  of,  three  gods  and  lords,  yet  it  is  not 
allowable,  by  the  Catholic  religion,  to  say  that  there  is  more 
than  one."  And  yet  it  is  acknowledgment  and  thought  that  con 
join  man  with  the  Lord  and  heaven,  and  not  mere  speech.  Be 
sides  no  one  can  comprehend  how  the  Godhead,  which  is  allow 
ed  to  be  one,  and  is  incapable  of  division,  can  be  divided  among 
three  persons,  every  one  of  whom  is  God  :  whilst  to  make  the 
three  one  in  essence  or  substance,  does  not  take  away  the  idea 
of  three  gods,  but  only  conveys  that  of  unanimity  beween  them 

*  The  Latin  has  body. 

82 


CONCERNING    THE   LORD.  58,  59 

58.  To  prove,  however,  that  all  the  contents  of  that  creed, 
even  to  the  very  words,  are  agreeable  to  the  truth,  provided  a 
trinity  of  person  be  understood  instead  of  a  trinity   of  persons 
it  is  here  transcribed  again  with  this  alteration.     "Whosoever 
will  be  saved,  it  is  necessary  that  he  hold  the  Christian  Faith ; 
and  the  Christian  Faith  is,  that  we  worship  one  God  in  Trinity, 
and  Trinity  in  Unity,  not  confounding  the   Trinity  of  person, 
nor  separating  the  essence.     The  trinity  of  one  person  is  what 
is  called  the  Father,  the  Son,  and  the  Holy  Spirit.      The  God 
head  of  the  Father,  of  the  Son,  and  of  the  Holy  Spirit,  is  all 
one,  the  glory  and  the  majesty  equal.     Such  as  the  Father  is, 
such  is  the  Son,  and  such  is  the  Holy  Spirit.      The  Father   is 
uncreate,  the   Son    uncreate,  the    Holy   Spirit   uncreate :    the 
Father  is  infinite,  the  Son  infinite,  and  the  Holy  Spirit  infinite; 
and  yet  there  are  not  three  infinites,  nor  three  uncreates,  but 
one  Uncreate,  and  one  Infinite.      So,  likewise,  the   Father  is 
almighty,  the  Son  almighty,   and    the  Holy  Spirit  almighty  ; 
and  yet  there  are  not  three  almighties,  but  one  Almighty.    So, 
the  Father  is  God,  the  Son  is  God,  and  the  Holy  Spirit  is  God ; 
and  yet  there  are  not  three  Gods,  but  one  God.      So,  likewise, 
the  Father   is   Lord,  the  Son    is   Lord,  and   the  Holy  Spirit  is 
Lord  ;  and  yet  there  are   not  three  Lords,  but  one  Lord.     For 
as  by  the  Christian   verity    we   acknowledge  a  trinity  in  one 
person,  who  is  God  and  Lord:  so  by  the  Christian  faith  we  can 
say  that  there  is  one  God  and  one  Lord.     The  Father  is  made 
of  none,  neither  created,  nor   born  ;  the  Son  is  of  the  Father 
alone,  not   made,  nor  created,  but  born ;  the  Holy  Spirit  is  of 
the  Father   and  of  the  Son,  not  made   nor  created, ,nor  born, 
but   proceeding.      So   there  is  one  Father,  not  three  Fathers ; 
one  Son,  not  three  Sons ;    one  Holy  Spirit,  not   three  Holy 
Spirits.     And  in  this  Trinity  none  is  greatest  or  least,  but  they 
are  altogether  equal.      So  that  in  all  things,  as  is  beforesaid, 
the  Unity  in  Trinity,  and  Trinity  in  Unity,  is  to  be  worshipped." 

59.  So  far  as  to  the  doctrine  of  the  trinity  and  unity  of 
God  :  next  is  delivered  the  doctrine  concerning  the  assumption 
of  the  Human  by  the  Lord  in  the  world,  which  is  called  the 
incarnation.     "What  is  said  on  this  subject  is  also  in  each  and 
every  respect  true,  if  we  distinguish  between  what  is  understood 
of  the  Human  from  the  mother,  in  which  the  Lord  was  when 
in  a  state  of  humiliation  or  exinanition, — as  when  he  suffered 
temptations  and  the  passion  of  the  cross, — and  what   of  the 
Human  from  the  Father,  in  which  he  was  when  in  the  state  of 
glorification  or  union.     For  the  Lord  assumed  in  the  world  a 
Human  conceived  of  Jehovah,  who  is  the  Lord  from  eternity : 
and  born  of  the  Virgin  Mary ;  hence  he  hath  both  a  Divine  and 
a  Human, — a  Divine  from   his  Divine  from   eternity,  and  a 
Human  from  the  mother  Mary  in  time :  this  Human  he  moreovei 
put  off,  and  put  on  a  Divine  Human.     This  is  the  Human 

83 


59 61  DOCTRINE    OF   THE    NEW    JERUSALEM 

which  is  called  the  Divine  Human,  and  which  is  meant  in  the 
Word  by  the  Son  of  God.  When,  therefore,  what  has  been 
stated  in  the  doctrine  of  incarnation  is  understood  of  the 
maternal  Human,  in  which  he  was  when  in  the  state  of  humili 
ation  ;  and  what  follows  of  the  Divine  Human  in  which  he  was 
when  in  the  state  of  glorification  ;  the  whole  will  be  found  tc 
coincide  with  the  truth.  The  following  passages  apply  to  the 
maternal  Human,  in  which  he  was  when  ^n  a  state  of  humilia 
tion  :  "  That  Jesus  Christ  was  God  and  Man,  God  of  the  sub 
stance  of  the  Father,  and  Man  of  the  substance  of  the  mother, 
born  in  the  world  ;  perfect  God  and  perfect  man,  of  a  [rational] 
reasonable  soul  ancl  human  flesh  subsisting ;  equal  to  the  Father 
as  touching  the  Godhead,  but  inferior  to  the  Father  as  touching 
the  manhood."  Also,  "  That  this  manhood  was  not  converted 
into  the  Godhead,  nor  commixed  therewith ;  it  being  put  off, 
and  the  Divine  Human  assumed  in  its  place.  The  following 
passages  apply  to  the  Divine  Human,  in  which  lie  was  when  in 
the  state  of  glorification ,  and  is  now  to  eternity ;"  "Although 
our  Lord  Jesus  Christ,  the  Son  of  God,  be  God  and  Man,  yet 
he  is  not  two,  but  one  Christ ;  yea.  he  is  altogether  one,  for 
he  is  one  person ;  for  as  the  reasonable  soul  and  body  are  one 
man,  so  God  and  Man  are  one  Christ." 

60.  That  God  and  Man,  in  the  Lord,  are.  as  stated  in  the 
above  doctrine,  not  two,  but  one  person,  yea,  altogether  one, 
as  the  soul  and  body,  appears  clearly  from  many  declarations 
of  the  Lord  himself; — as,  that  the  Father  and  he  are  one  ; — 
that  all  things  of  the  Father  are  his,  and  all  his  the  Father's  ; 
— that  he  is  in  the  Father,  and  the  Father  in   him  ; — that  all 
things  are  given  unto  his  hand; — that  he  has  all  power  ; — that 
he  is  the  God  of  heaven  and  earth ;  that  whosoever  believeth 
in  him  hath  eternal  life:  and  also,  from  its  being  said  of  him  ; 
— that  he  ascended  into  heaven,  both   as  to  his  Divine   and 
Human,    and  that,   with  respect  to  both,  he  sits  on  the  right 
hand  of  God,  which  means  that  he  is  Almighty  :  not  to  repeat 
many  passages  of  the  Word,  which  are  copiously  quoted  in  the 
former  part  of  this  work,  concerning  his  Divine  Human.     All 
which   testify   that   GOD   is  ONE   AS  WELL  IN   PERSON  AS   IN 
ESSENCE  ;    THAT  IN  HIM  is  A  TRINITY  ;    AND   THAT  GOD  is  THE 
LORD. 

61.  The  reason  why  these  truths  relative  to  the  Lord  are 
now  for  the  first  time  made  publicly  known,  is,  because  it  is 
foretold  in  the  Revelation,  chap.  xxi.  and  xxii.,  that  a  New 
Church,  in  which  this  doctrine  will  hold  the  chief  place,  should 
be   established   by  the  Lord    at   the  end  of  the  former.     This 
church  is  what  is  meant  by  the  New  Jerusalem  there  mentioned  ; 
and  none  can  enter  into  it,  but  such  as  acknowledge  the  Lord 
alone  as  the  God  of  heaven  and  earth.     This  I  am  enabled  fur 
ther  to  declare,  that   the  Lord   alone  is  acknowledged  in  the 


CONCERNING   THE   LORD.  61,  62 

universal  heaven,  and  that  whosoever  is  not  in  this  acknowledg 
ment  cannot  enter  there.  For  heaven  is  heaven  from  the  Lord  ; 
and  that  acknowledgement,  from  love  and  faith,  is  what  causes 
its  inhabitants  to  be  in  the  Lord,  and  the  Lord  in  them ;  as 
the  Lord  himself  teaches,  "  At  that  day  ye  shall  know  that  I 
arn  in  my  Father,  and  you  in  me,  and  1  in  you"  (John  xiv.  20). 
And  again:  "Abide  in  ME,  and  JTin  you:  I  am  the  vine,  ye 
are  the  branches  :  he  that  abideth  in  ME  and  /in  him,  the  same 
bringeth  forth  much  fruit ;  for  without  ME  ye  can  do  nothing  : 
if  a  man  abide  not  in  ME,  he  is  cast  forth"  (xv.  4 — 6  ;  xvii.  22, 
23).  The  reason  that  this  has  riot  been  previously  seen  from  the 
Word  is,  because,  if  it  had  been  previously  seen,  still  it  would 
not  have  been  received,  because  the  last  judgment  had  not  been 
as  yet  accomplished  ;  and  prior  to  that,  the  power  of  hell  prevail 
ed  over  the  power  of  heaven  :  and,  as  man  is  in  the  midst  between 
heaven  and  hell,  had  this  doctrine  been  seen  before,  the  devil, 
that  is,  hell,  would  have  plucked  it  from  the  heart,  and  would, 
moreover,  have  profaned  it.  This  state  of  predominance  on  the 
part  of  hell  was  altogether  destroyed  by  the  last  judgment, 
which  is  now  accomplished.  Since  this, — thus  now — every  one 
who  desires  it,  may  become  enlightened  and  wise.  On  this 
subject  more  may  be  seen  in  the  work  on  Heaven  and  Hell, 
n.  589—596,  and  n.  597—603  ;  also  in  the  tract  on  the  Last 
Judgment,  n.  65 — 72,  and  n.  73,  74. 


BY  THE  NEW 

MEANT  A  NEW  CHURCH. 

62.  IN  the  Revelation,  after  a  representation  of  the  state  of 
the  Christian  Church,  such  as  it  would  be  at  its  end,  which  is 
now  arrived  ;  and  after  those  professing  members  of  the  church 
who  are  meant  by  the  false  prophet,  the  dragon,  the  harlot,  and 
the  beasts,  are  described  as  being  cast  into  hell ; — thus,  after 
the  predictions  relating  to  the  accomplishment  of  the  last  judg 
ment  ; — it  is  said,  "  I  saw  a  new  heaven  and  a  new  earth  ;  for 
the  first  heaven  and  the  first  earth  were  passed  away. — And  I 
John  saw  the  Holy  City,  New  Jerusalem,  coming  down  from 
God  out  of  heaven. — And  I  heard  a  great  voice  out  of  heaven, 
saying,  Behold,  the  tabernacle  of  God  is  with  men,  and  he  will 
dwell  with  them,  and  they  shall  be  his  people,  and  God  himself 
shall  be  with  them — their  God. — And  he  that  sat  upon  the  throne 
said,  Behold,  I  make  all  things  new.  And  he  said  unto  me, 
Write,  for  these  words  are  true  and  faithful"  (Rev  xxi.  1 — 3,  5). 
By  the  new  heaven  and  the  new  earth  which  John  saw,  after 
the  first  heaven  and  the  first  earth  had  passed  away,  is  not  mean 
85 


62 64  DOCTRINE    OF    THE    NEW    JERUSALEM 

a  new  starry  and  atmospherical  heaven,  such  as  appears  before 
the  bodily  eyes,  neither  a  new  earth  such  as  that  on  which  men 
dwell ;  but  new  is  to  be  understood  of  the  church,  both  in  the 
spiritual  world  and  in  the  natural  world.  As  a  new  [formation] 
of  the  church,  both  in  the  spiritual  and  natural  worlds,  was  ef 
fected  by  the  Lord  when  upon  earth,  a  similar  prediction, — 
that  a  new  heaven  and  a  new  earth  should  then  exist, — is  found 
in  the  prophets  of  the  Old  Testament,  as  in  Isaiah  Ixv.  IT  ;  Ixvi. 
22  ;  and  elsewhere ;  which  it  is  plain,  therefore,  cannot  relate 
to  the  visible  heaven,  or  the  earth  inhabited  by  men.  By  the 
spiritual  world  we  mean  the  world  which  is  the  abode  of  angels 
and  spirits  ;  and  by  the  natural  world,  that  which  is  the  abode 
of  men.  That  a  new  formation  of  the  church  has  lately  been 
effected  in  the  spiritual  world,  and  that  it  will  be  followed  by 
a  new  formation  of  the  church  in  the  natural  world,  is  in  some 
measure  shewn  in  the  tract  on  The  Last  Judgment,  and  more 
fully  in  The  Continuation. 

63.  By  the  holy  city,  New  Jerusalem,  is  meant  this  new 
church  as  to  its  doctrine  ;  wherefore  it  was  seen  descending  out 
of  heaven  from  God  ;  for  the  doctrine  of  genuine  truth  can  come 
from  no  other  origin  than  from  the  Lord  through  heaven.    And 
as  the  church  in  respect  to  doctrine  is  meant  by  the  city,  ISTew 
Jerusalem,  it  is  therefore  said  to  be  "  prepared  as  a  bride  adorned 
for  her  husband"  (verse  2) ;  and  afterwards,  that  "  there  came 
unto  me  one  of  the  seven  angels — and  talked  with  me,  saying, 
Come  hither,  I  will  shew  thee  the  bride,  the  Lamb's  wife.    And 
he  carried  me  away  in  the  spirit  to  a  great  and  high  mountain, 
and  shewed  me  that  great  city,  the  Holy  Jerusalem,  de3cending 
out  of  heaven  from  God"  (verse  9,  10).     That  by  a  bride  and 
wife  is  meant  the  church,  when  the  Lord  is  understood  to  be  the 
bridegroom  and  husband,   is  well  known.     The  church  is  a 
bride,  when  she  is  desirous  to  receive  the  Lord,  and  a  wife, 
when  she  actually  does  receive  him.     That  the  Lord   is  here 
understood  to  be  the  husband,  is  evident  from  its  being  said, 
THE  BRIDE,  THE  LAMB'S  WIFE. 

64.  The  reason  why  by  Jerusalem,  in  the  "Word,  is  meant 
the  church  in  respect  to  doctrine,  is,  because  at  Jerusalem  in 
the  land  of  Canaan,  and  in  no  other  place,  were  the  temple  and 
the  altar,  the  offering  of  sacrifices,  and  the  whole  celebration 
of  divine  worship;  there  also  the  three  yearly  festivals  were  kept 
at  which  every  male  in  the  whole  land  was  required  to  be  pre 
sent.     It  is  on  this  account  that  by  Jerusalem  is  signified  the 
church  as  to  worship,  and  consequently  also  as  to  doctrine ;  for 
worship  is  prescribed  in  doctrine,  and  performed  according  to  it. 
An  additional  reason  is,  because  the  Lord  came  to  Jerusalem, 
and  taught  in  his  temple,  and  afterwards  there  glorified  his 
Human.     Moreover,  by  a  city  in  general,  when  mentioned  in 
the  Word,  doctrine  is  signified  in  the  spiritual  sense  :  hence  b^ 

86 


CONCERNING   THE   LORD.  64 

the  holy  city  is  signified  the  doctrine  of  divine  truth  from  the 
Lord.*  That  by  Jerusalem  is  meant  the  church  as  to  doctrine,  is 
also  evident  from  other  passages  in  the  Word,  such  as  the  follow 
ing,  in  Isaiah  :  "  For  Zion's  sake  I  will  not  hold  my  peace,  and 
for  Jerusalem's  sake  I  will  not  rest,  until  the  righteousness  thereof 
go  forth  as  brightness,  and  the  salvation  thereof  as  a  lamp  that 
burneth.  And  the  Gentiles  shall  see  thy  righteousness  and  all 
kings  thy  glory.  And  thou  shalt  be  called  by  a  new  name, 
which  the  mouth  of  Jehovah  shall  name.  Thou  shalt  also  be  a 
crown  of  glory  in  the  hand  of  Jehovah,  and  a  royal  diadem  in 
the  hand  of  thy  God : — for  Jehovah  delighteth  in  thee,  and  thy 
land  shall  be  married. — Behold,  thy  salvation  cometh, — his  re 
ward  is  with  him. — 'And  they  shall  call  them  the  holy  people, 
the  redeemed  of  Jehovah.  And  thou  shalt  be  called,  Sought 
out,  a  city  not  forsaken"  (Ixii.  1 — 4, 11,  12).  The  whole  of  this 
chapter  treats  of  the  coming  of  the  Lord,  and  of  the  new  church 
that  was  to  be  established  by  him :  this  new  church  is  what  is 
here  signified  by  Jerusalem,  which,  it  is  said,  shall  be  called  by 
a  new  name,  which  the  mouth  of  Jehovah  shall  name,  and  shall 
be  a  crown  of  glory  in  the  hand  of  Jehovah,  and  a  royal  diadem 
in  the  hand  of  God  ;  in  which  Jehovah  shall  delight,  and  which 
shall  be  called  a  city  sought  out  and  not  forsaken.  This  de 
scription  is  not  at  all  applicable  to  the  city  of  Jerusalem  inha 
bited  by  the  Jews,  when  the  Lord  came  into  the  world,  for  this 
was  entirely  of  a  contrary  character,  and  ought  rather  to  have 
been  called  Sodom,  as  it  is  also  called  in  the'Rev.  xi.  See  Isa. 
iii.  9  ;  Jer.  xxiii.  14 ;  Ezek.  xvi.  46,  48.  Again,  in  Isaiah : 
"  Behold,  I  create  new  heavens  and  a  new  earth,  and  the  former 
shall  not  be  remembered. — Be  ye  glad  and  rejoice  for  ever  in  that 
which  I  create :  for  behold  I  create  Jerusalem  a  rejoicing,  and 
her  people  a  joy :  and  I  will  rejoice  in  Jerusalem,  and  joy  in  my 
people. — -The  wolf  and  the  lamb  shall  feed  together :  they  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain"  (Ixv.  IT — 19,  25). 
This  chapter  also  treats  of  the  coming  of  the  Lord,  and  of  the 
church  that  was  to  be  established  by  him ;  which  was  not  esta 
blished  with  those  who  dwelt  in  the  natural  Jerusalem,  but  with 
such  as  were  without  it:  it  is  this  church  which  is  signified  by 
the  Jerusalem  that  should  be  a  rejoicing  to  the  Lord,  and  whose 
people  should  be  to  him  a  joy ;  where,  also,  the  wolf  and  the 
lamb  should  feed  together,  and  where  they  should  do  no  hurt. 
Here  also  it  is  said,  as  in  the  Revelation,  that  the  Lord  would 
create  a  new  heaven  and  a  new  earth  ;  which  expressions  have, 

*  That  by  a  city,  when  spoken  of  in  the  Word,  is  signified  the  doctrine  of  the 
church  and  of  religion,  may  be  seen  in  the  Arcana  Ccelestia,  at  n.  402,  2451,  2943, 
3216,  44'.i2,  4498.  That  by  the  gate  of  a  city  is  signified,  in  the  same  sense,  a 
doctrine  by  which  there  is  an  entrance  into  the  church,  n.  2943,  4447,  4478.  And 
that  therefore  the  elders  sat  in  the  gates  of  the  city,  and  judged,  ibid.  That  to  gc 
out  at  the  gate  is  to  recede  from  doctrine,  n.  4492,  4493.  The  cities  and  palaceg 
are  represented  in  heaven,  when  the  angels  converse  on  matters  of  doctrine,  n.  3216. 

87 


64  DOCTKINE   OF   THE   NEW   JERUSALEM 

in  both  places,  a  similar  meaning  :  it  is  also  said,  that  he  would 
create  Jerusalem.  Again :  "  Awake,  awake !  put  on  thy 
strength,  O  Zion  ;  put  on  thy  beautiful  garments,  O  Jerusalem, 
the  holy  city :  for  henceforth  there  shall  no  more  come  into  thee 
the  uncircumcised,  and  the  unclean.  Shake  thyself  from  the 
dust ;  arise,  and  sit  down,  O  Jerusalem. — My  people  shall  know 
my  name  in  that  day, — that  I  am  he  that  doth  speak.  Behold  it 
is  I.— -Jehovah  hath  comforted  his  people,  he  hath  redeemed 
Jerusalem"  (lii.  1,  2,  6,  9).  This  chapter  also  treats  of  the  coming 
of  the  Lord,  and  of  the  church  to  be  established  by  him  ;  where 
fore,  by  that  Jerusalem  into  which  the  uncircumcised  and  un 
clean  should  no  more  enter,  and  which  the  Lord  should  redeem, 
is  signified  the  church;  and  by  Jerusalem  the  holy  city,  the 
church  as  to  doctrine  from  the  Lord.  So  in  Zephaniah  :  "Sing, 
O  daughter  of  Zion ; — rejoice  with  all  the  heart,  O  daughter 
of  Jerusalem :  —  the  king  of  Israel — is  in  the  midst  of  thee. 
Thou  shalt  not  see  evil  any  more. — Jehovah  thy  God — will  re 
joice  over  thee  with  joy:  he  will  rest  in  his  love,  he  will  joy 
over  thee  with  singing. — I  will  make  you  a  name  and  a  praise 
among  all  people  of  the  earth"  (iii.  14,  15, 17,  20).  Here  like 
wise  the  subject  is  the  Lord,  and  the  church  to  be  founded  by 
him;  over  which  the  King  of  Israel,  who  is  the  Lord,  will  re 
joice  with  joy,  and  exult  with  singing;  in  whose  love  he  will 
rest,  and  which  he  will  make  a  name  and  a  praise  among  all 
the  people  of  the  earth.  So  in  Isaiah:  "Thus  saith  Jehovah 
thy  Keedeemer  and  he  that  formed  thee, — to  Jerusalem,  Thou 
shalt  be  inhabited  ;  and  to  the  cities  of  Judah,  Ye  shall  be 
built"  (xliv.  24,  26).  And  in  Daniel :  "  Know  therefore  and 
understand,  that  from  the  going  forth  of  the  commandment  to 
restore  and  to  build  Jerusalem,  unto  the  Messiah  the  Prince, 
shall  be  seven  weeks"  (ix.  25).  That  by  Jerusalem  is  here  also 
meant  the  church,  is  evident,  because  this  was  restored  and 
established  by  the  Lord,  but  not  so  Jerusalem,  the  metropolis 
of  the  Jews.  By  Jerusalem  is  signified  the  church  from  the 
Lord  also  in  the  following  passages:  in  Zechariah:  "Thus 
saith  Jehovah,  I  am  returned  unto  Zion,  and  will  dwell  in  the 
midst  of  Jerusalem :  and  Jerusalem  shall  be  called  the  City 
of  truth ;  and  the  mountain  of  Jehovah  of  hosts,  the  Holy 
Mountain"  (viii.  3,  and  20—23).  In  Joel :  "  So  shall  ye  know 
that  I  am  Jehovah  your  God,  dwelling  in  Zion,  my  holy 
mountain.  Then  shall  Jerusalem  be  holy. — And  it  shall  come 
to  pass  in  that  day,  that  the  mountains  shall  drop  down  new 
wine,  and  the  hills  shall  flow  with  milk; — and  Jerusalem  [shall 
dwell]  from  generation  to  generation"  (iii.  17,  18,  20).  In 
Isaiah  :  "In  that  day  shall  the  branch  of  Jehovah  be  beautiful 
and  glorious. — And  it  shall  come  to  pass,  ihat  he  that  is  left  in 
Zion,  and  he  that  remaineth  in  Jerusalem,  shall  be  called  holy : 
even  every  one  that  is  written  among  the  living  in  Jerusalem'' 
88 


CONCERNING-   THE   LORD.  64,  65 

(iv.  2,  3).  In  Micah  :  "  In  the  last  days  it  shall  come  to  pass, 
that  the  mountain  of  the  house  of  Jehovah  shall  be  established 
in  the  top  of  the  mountains :  for  the  law  shall  go  forth  of  Zion, 
and  the  Word  of  Jehovah  from  Jerusalem. — Unto  thee  shall  it 
come,  even  the  first  dominion,  the  kingdom  shall  come  to  the 
daughter  of  Jerusalem"  (iv.  1,  2,  8).  lii  Jeremiah  :  "  At  that 
time  they  shall  call  Jerusalem  the  throne  of  Jehovah,  and  all 
nations  shall  be  gathered — to  the  name,  of  Jehovah  to  Jerusa 
lem  :  neither  shall  they  walk  any  more  after  the  imagination 
of  their  evil  heart"  (iii.  17).  In  Isaiah :  "  Look  upon  Zion  the 
city  of  our  solemnities.  Thine  eyes  shall  see  Jerusalem  a  quiet 
habitation,  a  tabernacle  that  shall  not  be  taken  down  ;  not  one 
of  the  stakes  thereof  shall  ever  be  removed,  neither  shall  any 
of  the  cords  thereof  be  broken"  (xxxiii.  20).  Not  to  mention 
man  y  other  places  ;  as  in  Isaiah  xxiv.  23  ;  xxxvii.  32  ;  Ixvi.  10 
—14 ;  in  Zech.  xii.  3,  6,  8,  9, 10  ;  xiv.  8, 11, 12,  21 ;  in  Malachi 
iii.  1,  4 ;  in  David,  Psalm  cxxii.l — 7  ;  Psalm  cxxxvii.  5,  6. 
That  by  Jerusalem,  in  these  places,  is  meant  the  church  which 
was  to  be,  and  which  became  established,  by  the  Lord,  and 
not  the  Jerusalem  inhabited  by  the  Jews  in  the  Land  of  Ca 
naan,  may  also  appear  from  those  passages  in  the  Word,  where 
it  is  said  of  the  latter,  that  it  would  be  wholly  rained,  and  that 
it  would  be  destroyed ;  as  Jeremiah  v.  1 ;  vi.  6,  7  ;  vii.  17,  20, 
&c. ;  viii.  5 — 7,  &c. ;  ix.  11,  13,  &c. ;  xiii.  9,  10,  14;  xiv.  16  ; 
Lam.  i.  8,  9,  15,  17 ;  Ezek.  iv.  1  to  the  end ;  v.  9  to  the  end ; 
xii.  18,  19 ;  xv.  6 — 8  ;  xvi.  1  to  the  end  ;  xxiii.  1 — 39  ;  and  37, 
39  ;  Luke  xix.  41—44 ;  xxi.  20,  21,  22;  xxiii.  28—30 :  and  in 
many  other  places. 

65.  When  it  is  said  in  the  Revelation,  "  I  saw  a  new  heaven 
and  a  new  earth  y"  and  afterwards,  "  Behold,  I  make  all  things 
new  ;"  nothing  else  is  meant  than  that  in  the  church  now  to 
be  established  by  the  Lord,  there  will  ~be  new  doctrine,  which 
did  not  exist  in  the  former  church.  The  reason  why  this 
doctrine  was  not  discerned  before,  is,  because  if  it  had  been 
seen,  it  would  not  have  been  received;  for  the  last  judgment 
was  not  as  yet  accomplished,  prior  to  which  the  power  of  hell 
prevailed  over  the  power  of  heaven,  as  was  observed  above ; 
wherefore,  if  the  doctrine  had  been  before  delivered,  even 
from  the  mouth  of  the  Lord,  it  would  not  have  remained  with 
man  :  nor  indeed  will  it  now  remain  with  any  but  those,  who 
in  worship  approach  the  Lord  alone,  and  acknowledge  him  as 
the  God  of  heaven  and  earth.  [See  above,  n.  61.]  This  same 
doctrine  was. indeed  before  delivered  in  the  Word  ;  but  as  the 
church,  not  long  after  its  first  establishment  was  turned  into 
Babylon,  and  since  then,  among  others,  into  Philistia,  that 
doctrine  could  not  be  seen  from  the  Word;  for  the  church 
always  looks  at  the  Word  from  its  own  religious  principles  and 
doctrines. 
89 


65  DOCTRINE   OF   THE   NEW   JERUSALEM,    ETC. 

The  new  things  which  are  discovered  in  this  little  work,  are 
in  general  these.  I.  God  is  One  in  Person  and  in  Essence ; 
and  the  Lord  is  that  God.  II.  The  whole  Sacred  Scripture 
treats  of  him  alone.  III.  He  came  into  the  world  to  subdue 
the  hells,  and  to  glorify  his  Human  ;  and  he  accomplished 
both  by  admitting  temptations  to  assail  him,  and  fully  by  the 
last  of  them,  which  was  the  passion  of  the  cross ;  by  this  he 
became  a  Saviour  and  Redeemer;  and  again  by  this,  merit 
and  righteousness  belong  to  him  alone.  TV.  When  it  is  said 
that  he  fulfilled  the  whole  of  the  law,  the  meaning  is  that  he 
fulfilled  the  whole  of  the  Word.  Y.  He  did  not  take  away 
the  sins  of  mankind  by  the  passion  of  the  cross,  but  he  bore 
them,  in  his  character  of  prophet ;  that  is,  he  suffered  a  repre 
sentation  of  the  church  to  be  made  in  himself,  in  respect  to 
the  manner  in  which  it  had  maltreated  the  Word.  VI.  The 
imputation  of  his  merit  is  a  phrase  without  meaning,  unless  it 
be  understood  to  denote  the  remission  of  sins  after  repentance. 
These  are  contained  in  this  little  work  ;  in  the  treatises  on  the 
Sacred  Scripture,  the  Doctrine  of  Life,  the  Doctrine  of  Faith, 
and  on  the  Divine  Love  and  Divine  Wisdom  still  more  new 
truths  will  be  shewn. 


END  OF  THE  DOCTRINE  CONCERNING  THE  LORD. 


NINE  QUESTIONS, 

COEFLY  RELATING  TO 

THE  .LORD,  THE  TRINITY,  AND  THE  HOLY  SPIRIT, 

PROPOSED  BY  THE 

REV.  T.  HARTLEY,  A.M., 

Late  Rector  of  Winwick  in  Northampton, 
TO 

EMANUEL    SWEDENBORG: 

WITH  HIS  ANSWERS. 


Question  1.  IN  what  sense  did  the  Lord  call  himself  the 
SON  OF  MAN,  if  he  only  took  flesh  from  his  mother,  and  not  a 
rational  soul?  Had  the  human  sonship  respect  only  to  the 
human  flesh  ? 

Answer.  The  Lord  called  himself  the  Son  of  Man  because 
he  was  the  Word,  or  Divine  Truth,  even  as  to  his  Human  ;  for 
the  title  "  Son  of  Man, "  in  the  spiritual  sense,  signifies  the 
truth  of  the  church  derived  from  the  Word.  The  same  was  sig 
nified  by  the  term  "  prophet,"  because  the  prophets  taught  truths 
derived  from  the  Word  :  wherefore  the  Lord,  who  in  a  super- 
eminent  degree  was  THE  PROPHET,  and  also  THE  WORD,  and 
thence  Divine  Truth,  called  himself,  as  to  his  Human,  the  Son 
of  Man.  Hence  it  is  that,  throughout  the  prophets,  and  also  in 
David,  where  the  subject  is  the  devastation  of  truth  in  the  church, 
it  is  said  that  the  son  of  man  doth  not  abide  there :  and  hence 
also  it  is,  that  the  prophets  themselves  were  likewise  called  sons 
of  man,  as  Ezek.  (ii.  1,  3,  6,  8 ;  iii.  1,  3,  4, 10,  17,  25  :  and  very 
frequently  in  the  succeeding  chapters)  ;  so  also  was  Daniel. 
This  is  shewn  by  the  quotation  of  many  passages  in  the  Doc 
trine  of  the  New  Jerusalem  concerning  the  Lord. 

Question  II.  Had  the  Lord  his  rational  soul  from  Jehovah 
the  Father,  to  which  was  united  the  Divine  Esse,  whence  he 
became  very  God  and  very  Man  ? 

Answer.  The  Lord  from  eternity,  or  Jehovah,  was  Divine 
Love  and  Divine  Wisdom  ;  and  he  then  had  a  Divine  Celestial 
and  a  Divine  Spiritual  Principle,  but  not  a  Divine  Natural  be 
fore  he  assumed  the  Human ;  and  as  the  rational  principle  is 
only  predicated  of  the  celestial-and-spiritual-natural,  therefore 

'  91 


NINE   QUESTIONS. 

Jehovah  the  Lord,  by  the  assumption  of  the  Human,  did  alsc 
put  on  the  Divine  Rational.  Before  the  assumption  of  the  Hu 
man,  he  had  a  Divine  Rational ;  but  it  then  existed  by  influx 
into  the  angelic  heaven  ;  and  when  he  manifested  himself  in  the 
world,  he  had  it  by  an  angel  whom  he  filled  with  his  Divine  ; 
for  the  Essence  purely  Divine, — which,  as  just  stated,  was  the 
purely  Divine  Celestial  and  Divine  Spiritual  Essence; — tran 
scends  both  the  angelic  and  the  human  rational.  But  the 
nature  of  the  Divine  Rational  which  existed  by  influx  may  be 
concluded  from  the  answer  to  the  6th  question  beneath.  Luther 
and  Melancthon  teach,  that  in  Christ  Man  is  God  and  God  is 
Man  ;  which  is  also  agreeable  to  the  Sacred  Scripture :  *  but 
Calvin  denied  this,  and  merely  affirmed  that  Christ  is  God  and 
Man. 

Question  III.  Was  there  not  always  a  Trinity  in  the  Divine 
Nature,  to  be  understood  in  this  manner,  viz.  Divine  Love, 
Divine  Wisdom,  and  the  Quickening  Spirit,  or  Holy  Proceed 
ing? 

Answer.  The  Divine  Trinity  in  one  Person  is  to  be  under 
stood  as  soul,  body,  and  proceeding  operation,  which  together 
constitute  one  essence,  for  the  one  is  from  the  other,  conse 
quently  the  one  belongs  to  the  other.  There  is  a  similar  trinity 
in  every  individual  man,  which  together  constitutes  one  person, 
namely,  the  soul,  body,  and  proceeding  operation.  But  in  man 
this  trinity  is  finite,  for  man  is  only  an  organ  of  life  ;  whereas 
in  the  Lord  the  Trinity  is  Infinite,  and  thus  Divine,  for  the 
Lord  is  life  itself  even  with  respect  to  his  Human  ;  as  he  him 
self  teaches  in  John  (chap.  v.  26  ;  xiv.  6  ;  and  elsewhere). 

Question  TV.  Does  not  the  Son,  by  whom  Jehovah  is  said  to 
have  created  the  worlds  (Heb.  i.  2),  signify  the  same  thing  as  the 
Divine  Wisdom  in  Jerem.  x.  12;  li.  15;  so  that  the  essential 
Wisdom,  or  Logos  of  God,  in  first  principles,  is  now  become 
the  truth,  or  Logos  of  God,  in  ultimates? 

Answer.  That  the  Lord,  that  is,  the  Word  or  Divine  Truth, 
by  which  all  things  were  made  that  were  made,  and  by  which 
the  world  was  created  (John  i.  3,  10),  was  the  Divine  Wisdom, 
which  with  the  Divine  Love  constitutes  the  Divine  Essence,  and 
thus  one  and  the  same  God,  is  a  natural  consequence  ;  for  Di 
vine  Wisdom  is  also  Divine  Truth,  since  all  things  appertain 
ing  to  wisdom  are  truths,,  and  wisdom  produces  nothing  but 
truths,  it  containing  in  itself  all  truths,  according  to  Jere 
miah  x.  12,  and  li.  15.  The  same  is  also  understood  by  that 
passage  in  David,  Psalm  xxxiii.  6.  The  spirit  or  breath  of  the 
Lord's  mouth  also  is  wisdom,  and  the  word  there  mentioned  is 

*  See  the  True  Christian  Religion,  n.  1 87. 

92 


NINE   QUESTIONS. 

the  Divine  Love  and  Divine  Wisdom  together  ;  for  it  is  said} 
"  And  the  Word  was  God."     (John  i.  1). 

Question^.  Is  not  the  Holy  Spirit  in  the  New  Testament 
the  same  as  the  Spirit  of  God  in  the  Old  Testament,  with  this 
only  difference,  that  before  the  Lord's  incarnation  it  proceeded 
from  the  Divine  Esse  or  Jehovah  immediately,  or  mediately 
by  angels ;  and  after  the  incarnation,  through  the  Son  or  the 
Divine  Human  ? 

Is  not  the  Holy  Spirit  the  same  as  the  sphere  of  God  ? 

Answer.  The  Spirit  of  God  and  the  Holy  Spirit  are  two  dis 
tinct  things.  The  Spirit  of  God  neither  did  nor  could  operate 
on  man/ otherwise  than  imperceptibly;  whereas  the  Holy 
Spirit,  which  proceeds  solely  from  the  Lord,  operates  on  man 
perceptibly,  and  enables  him  to  comprehend  spiritual  truths 
after  a  natural  manner ;  for  to  the  Divine  Celestial  and  the 
Divine  Spiritual  Principles  the  Lord  hath  united  the  Divine 
Natural  also,  by  which  he  operates  from  them.  Besides,  the 
term  "  Holy,"  in  the  Word,  is  solely  predicated  of  the  Divine 
Truth,  consequently  of  the  Lord,  who  is  the  Divine  Truth,  not 
only  in  the  celestial  and  spiritual  sense,  but  also  in  the  natural 
sense :  wherefore  it  is  said  in  the  Apocalypse,  that  the  Lord 
alone  is  holy  (xv.  3,  4).*  It  is  also  said  in  John  :  "  the  Holy 
Spirit  was  not  yet,  because  that  Jesus  was  not  yet  glorified'' 
(vii.  39). 

The  Holy  Spirit  is  the  same  as  the  Divine  Sphere,  if  by 
this  be  meant  the  Divine  Love  arid  the  Divine  Wisdom,  which 
two  proceed  from  Jehovah  the  Lord  out  of  the  sun  of  the 
angelic  heaven,  like  heat  and  light  from  the  sun  of  the  natural 
world,  and  compose  its  sphere:  for  the  heat  proceeding  out  ot 
the  sun  of  the  angelic  heaven  is  in  its  essence  love,  and  the 
light  thence  in  its  essence  wisdom ;  to  which  two  the  heat  and 
light  proceeding  out  of  the  sun  of  the  natural  world  correspond. 

Question  VI.  Was  the  Divine  Human  of  Jehovah,  before 
the  incarnation,  a  person  subsisting  by  itself,  as  the  existere, 
form,  or  body  of  God,  or  was  it  an  angelic  form,  occasionally 
assumed  for  the  purpose  of  manifestation  ? 

Does  it  not  follow,  that  the  Divine  Human  before  the  in 
carnation  was  different  from  the  Divine  Human  which  now  is 
since  the  incarnation,  seeing  the  Divine  Trinity  is  in  the  person 
of  the  Lord  ? 

Answer.  Before  the  incarnation  there  was  not  any  Divine 
Human,  except  a  representative  one  by  means  of  some  angel, 
whom  Jehovah  the  Lord  filled  with  his  spirit,  as  has  been  said 
above  ;  and  as  that  was  a  representative  one,  so  all  things  of 

*  See  moreover  the  Apocalypse  Heveahd,  n.  137. 

93 


NINE   QUESTION 8. 

the  church  at  that  time  were  representatives,  and  like  shadows ; 
but  after  the  incarnation  representatives  ceased,  like  the 
shadows  of  evening  or  night  at  the  rising  of  the  sun.  But  the 
representative  human,  in  which  Jehovah  was  then  manifested 
in  the  world,  hefore  his  actual  advent,  was  not  of  such  efficacy 
as  that  it  could  spiritually  enlighten  men ;  wherefore  illumina 
tion  was  then  effected  only  by  types  and  figures. 

Question  YII.  May  not  the  Trinity  be  properly  said  to  be 
one  and  the  same  Lord  under  three  characters,  distinctions  of 
office,  or  relations  towards  man,  namely,  as  Creator,  Redeemer, 
and  Sanctifier,— as  Father,  Son,  and  Holy  Spirit, — as  Divine 
Esse,  Divine  Human,  and  Holy  Proceeding;  not  as  three  Per 
sons,  which  would  of  necessity  be  making  three  Gods  ? 

Answer.  The  most  Holy  Trinity  in  one  Person  is  to  be 
apprehended  as  the  Divine  Esse,  the  Divine  Human,  and  the 
Divine  Proceeding,  and  thus  as  soul,  body,  and  operation 
thence  proceeding,  altogether  as  described  in  the  Memorable 
Relation  inserted  in  the  work,  entitled,  The  True  Christian 
Religion*  As  productions  from  these,  follow  in  their  order, 
creation,  redemption,  and  regeneration ;  for  creation  is  the 
attribute  of  the  Divine  Esse,  redemption  is  the  attribute  of  the 
Divine  Human  from  the  Divine  Esse,  and  regeneration  is  the 
attribute  of  the  Holy  Spirit,  which  is  the  primary  power  or 
operation  of  the  Divine  Human  from  the  Divine  Evssr*.  agreea 
bly  to  what  is  said  in  The  True  Christian  Religion. \ 

Question  VIII.  It  is  said  in  1  Cor.  xv.  45,  "The  first  man 
Adam  was  made  a  living  sonl ;"  and  in  the  genealogy  in  Luke 
iii.,  he  is  placed  first  after  God,  thus,  "  Who  was  the  son  of 
God"  Does  not  the  regarding  Adam  as  a  church  contradict 
this  ? 

Answer.  In  the  genealogy  in  Luke,  it  is  said,  that  Adam 
was  "  of  God"  that  is,  created  by  God,  and  not  the  son  of  God. 

Question  IX.  If  there  was  no  individual  man  called  Noah, 
how  comes  it  to  be  said  in  Ezek.  xiv.  14,  "  Though  these  three 
men,  Noah,  Daniel,  and  Job,"  &c.  ? 

[I  lay  no  great  stress  upon  these  two  questions,  (says  Mr. 
Hartley,)  but  I  had  a  mind  to  propose  them.] 

Answer.  The  reason  why  Noah  is  mentioned  in  Ezek.  xiv. 
is,  because  he  was  mentioned  in  Genesis,  and  hence  the  same 
is  signified  in  the  prophet  as  in  Moses  ;  namely,  that  the  man 
with  his  three  sons  were  significative  of  the  succeeding  church ; 
on  which  subject  see  what  is  said  in  the  Arcana  Ccelestia. 

*  n.  18  f  n-  153—155. 

94 


THE 

DOCTRINE 

OF 

THE  NEW  JERUSALEM 

RESPECTING   THE 

SACRED    SCRIPTURE, 


LIB  R  A  1{  Y 

UNIVERSITY  OF 

CALIFORNIA. 


THE    DOCTRINE 


OP 


THE  NEW  JERUSALEM 


RESPECTING   THE 


SACRED    SCRIPTURE 


BY  EMANUEL  SWEDENBORG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING   A   TRANSLATION   OF   HIS  WORK   ENTITLED 

^DOCTBINA  NOVJ3  HIEEOSOLYM^E  DE  SCKIPTUEA  8ACBA, 
Amstelodami,  1768. 


NEW  YORK : 
AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY 

1873. 


I  UNIVERSITY  OF 

CALIFORNIA. 


THE  DOCTRINE 

or 

THE  NEW  JERUSALEM 

RESPECTING   THE 

SACRED  SCRIPTURE. 


I.     THAT   THE    SACRED    SCRIPTURE,    OR   THE   WORD,    IS   DIVINE   TRUTH 

ITSELF. 

1.  IT  is  universally  confessed,  that  the  Word  is  from  God, 
is  divinely  inspired,  and  of  consequence  holy ;  but  still  it  has 
remained  a  secret  to  this  day  in  what  part  of  the  Word  its 
divinity  resides,  inasmuch  as  in  the  letter  it  appears  like  a 
common  writing,  composed  in  a  strange  style,  neither  so  sub 
lime  nor  so  elegant  as  that  which  distinguishes  the  best  secular 
compositions.     Hence  it  is,  that  whosoever  worships  nature 
instead  of  God,  or  in  preference  to  God,  and  in  consequence  of 
such  worship  makes  himself  and  his  own  propriwn  the  centre 
and  fountain  of  his  thoughts,  instead  of  deriving  them  out  of 
heaven  from  the  Lord,  may  easily  fall  into  error  concerning  the 
Word,  and  into  contempt  for  it,  and  say  within  himself  whilst 
he  reads  it,  "  What  is  the  meaning  of  this  passage?     What  is 
the  meaning  of  that?     Is  it  possible  this  should  be  divine?     Is 
it  possible  that  God,  whose  wisdom  is  infinite,  should  speak  in 
this  manner?     Where  is  its  sanctity,  or  whence  can  it  be  de 
rived,  but  from  superstition  and  credulity  ?" 

2.  But  he  who  reasons  thus,  does  not  reflect  that  Jehovah 
the  Lord,  who  is  God  of  heaven  and  earth,  spake  the  Word  by 
Moses  and  the  prophets,  and  that  consequently,  it  must  be 
Divine  Truth,  inasmuch  as  what  Jehovah  the  Lord  Himself 
speaks  can  be  nothing  else ;  nor  does  such  a  one  consider  that 
the  Lord,  who  is  the  same  with  Jehovah,  spake  the  Word  written 
by  the  Evangelists,  many  parts  from  his  own  mouth,  and  the 
rest  from  the  spirit  of  his  mouth,  which  is  the  Holy  Spirit. 
Hence  it  is,  as  He  Himself  declares,  that  in  His  words  there  is 
life,  and  that  He  is  the  light  which  enlightens,  and  that  He  ia 
the  truth.     That  Jehovah  himself  spake  the  Word  by  the  pr< 

99 


2,  3  THE    DOCTRINE    OF   THE    NEW    JERUSALEM 

pliets,  lias  been  shewn  in  THE  DOCTRINE  OF  THE  NEW  JERU 
SALEM  RESPECTING  THE  LORD,  ii.  52,  53.  That  the  words  which 
the  Lord  Himself  spake  in  the  writings  of  the  Evangelists 
are  life,  is  declared  in  John  :  "  The  words  that  I  speak  unto 
you,  they  are  spirit,  and  they  are  life"  (John  vi.  63) ;  Jesus 
said  to  the  woman  at  Jacob's  well,  "If  thou  knewest  the 
gift  of  God,  and  who  it  is  that  saith  to  thee,  Give  me  to  drink, 
thou  wouldest  have  asked  of  Him,  and  he  would  have  given 
thee  living  water.  Whosoever  drinketh  of  the  water  that  I  shall 
give  him  shall  never  thirst ;  but  the  water  that  I  shall  give  him 
shall  be  in  him  a  well  of  water  springing  up  into  everlasting 
life"  (John  iv.  10,  14-).  By  Jacob's  well  is  here  signified  the 
Word,  as  also  in  Dent,  xxxiii.  28;  for  which  reason  the  Lord, 
who  is  the  Word,  sat  there,  and  conversed  with  the  woman  ; 
and  by  water  is  signified  the  truth  of  the  word.  "Jesus  said. 
If  any  man  thirst,  let  him  come  unto  me,  and  drink.  He  that 
believeth  on  me,  as  the  Scripture  hath  said,  out  of  his  belly 
shall  flow  rivers  of  living  water"  (John  vii.  37,  38)  :  Peter  said 
unto  Jesus,  "Thou  hast 'the  words  of  eternal  life"  (John  vi.  68): 
Jesus  said,  "Heaven  and  earth  shall  pass  away;  but  my  words 
shall  not  pass  away"  (Mark.  xiii.  31).  The  reason  why  the  words 
of  the  Lord  are  truth  and  life  is,  because  He  is  the  truth  and 
the  life,  as  He  teaches  in  John :  "  I  am  the  Way,  the  Truth, 
and  the  Life"  (xiv.  6);  and  in  another  place:  "In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God.  In  him  was  life;  and  the  life  was  the  light  of  men" 
(John  i.  1,  4).  By  the  word  is  meant  the  Lord  with  respect 
to  Divine  Truth,  in  which  alone  there  is  life  and  light.  Hence 
it  is,  that  the  Word,  which  is  from  the  Lord,  and  which  is 
the  Lord,  is  called  "A  FOUNTAIN  OF  LIVING  WATERS"  (Jerem. 
ii.  13;  xvii.  13;  xxxi.  9);  "A  WELL  OF  SALVATION"  (Isaiah 
xii.  3);  "A  FOUNTAIN"  (Zech.  xiii.  1) ;  and  "A  RIVER  OF 
WATER  OF  LIFE"  (Apoc.  xxii.  1);  and  it  is  said,  that  "the 
Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters"  (Apoc.  vii. 
17).  Not  to  mention  other  passages,  where  the  Word  is  also 
called  THE  SANCTUARY,  and  THE  TABERNACLE,  wherein  the  Lord 
dwells  with  man. 

3.  The  natural  man,  however,  cannot  still  be  persuaded  to 
believe,  that  the  Word  is  Divine  Truth  itself,  in  which  is  Divine 
Wisdom  and  Divine  Life,  inasmuch  as  he  judges  of  it  by  its 
style,  in  which  no  such  things  appear.  Nevertheless,  the  style 
in  which  the  Word  is  written,  is  a  truly  Divine  style,  with 
whioh  no  other  style,  however  sublime  and  excellent  it  may 
seem,  is  at  all  comparable,  for  it  is  as  darkness  compared  to 
light.  The  style  of  the  Word  is  of  such  a  nature  as  to  contain 
what  is  holy  in  every  verse,  in  every  word,  and  in  some  cases  in 
every  letter;  and.  hence  the  Word  conjoins  man  with  the  Lord, 
100 


RESPECTING    THE    SACKED    SCRIP'JLURE.  3- — 6 

and  opens  heaven.  There  are  two  things  which  proceed  from 
the  Lord,  Divine  Love  and  Divine  Wisdom,  or  what  is  the 
same,  Divine  Good  and  Divine  Truth;  for  Divine  Good  is  of 
Divine  Love  itself,  and  Divine  Truth  is  of  Divine  Wisdom  itself: 
and  the  Word,  in  its  essence,  is  both  of  these ;  and  inasmuch 
as  it  conjoins  man  with  the  Lord,  and  opens  heaven,  as  just 
observed,  therefore  the  Word  fills  the  man  who  reads  it  under 
the  Lord's  influence,  and  not  under  the  influence  of  his  proprium 
or  self,  with  the  good  of  love  and  the  truth  of  wisdom,  his  will 
with  the  good  of  love,  and  his  understanding  with  the  truths  of 
wisdom.  Hence  man  has  life  by  and  through  the  Word. 

tk  Lest  therefore  mankind  should  remain  any  longer  in 
doubt  concerning  the  divinity  of  the  Word,  it  has  pleased  the 
Lord  to  reveal  to  me  its  internal  sense,  which  in  its  essence  is 
spiritual,  and  which  is,  to  the  external  sense,  which  is  natural, 
what  the  soul  is  to  the  body.  This  internal  sense  is  the  spirit 
which  gives  life  to  the  letter;  wherefore  this  sense  will  evince 
the  divinity  and  sanctity  of  the  Word,  and  may  convince  even 
the  natural  man,  if  lie  is  in  a  disposition  to  be  convinced. 


H,     THAT     IN     THE    WORD     THERE     IS     A     SPIRITUAL     SENSE,     HERE 
TOFORE    UNKNOWN. 

THIS  subject  we  will  consider  in  the  following  order.  1.  What 
the  spiritual  sense  is.  2.  That  this  sense  is  in  all  and  every  part 
of^  the  Word.  3.  That  it  is  owing  to  this  sense  that  the  Word  is 
divinely  inspired,  and  holy  in  every  syllable,  -i.  That  this  sense 
has  heretofore  been  unknown.  5.  That  hereafter  it  will  be  made 
known  to  none  hwt  those  who  are  principled  in  genuine  truths 
from  the  Lord. 

5.  1.  What  the  spiritual  sense  is, 

The  spiritual  sense  of  the  Word  is  not  that  which  breaks 
forth  as  light  out  of  the  literal  sense,  whilst  a  person  is  studying 
and  explaining  the  Word,  with  intent  to  establish  some  par 
ticular  tenet  of  the  church:  this  sense  maybe  called  the  literal 
sense  of  the  Word  :  but  the  spiritual  sense  does  not  appear  in 
the  literal  sense,  being  within  it,  as  the  soul  is  in  the  body,  or 
as  the  thought  of  the  understanding  is  in  the  eye,  or  as  the 
affection  of  love  is  in  the  countenance,  which  act  together  as 
cause  and  effect.  It  is  this  sense,  principally,  which  renders  the 
Word  spiritual,  and  by  which  it  is  adapted  not  only  to  the  use 
of  men,  but  also  of  angels;  whence  also,  by  means  of  that  sense, 
the  Word  communicates  with  the  heavens, 

6.  From  the  Lord  proceed  these  principles;  the  celestial, 
the  spiritual,  and  the  natural,  one  after  another.     Whatsoever 
proceeds  from  His  Divine  Love  is  called  celestial,  and  is  Divine 

101 


6 8  THE    DOCTRINE    OF    THE    NEW    JERUSALEM 

Good  ;  whatsoever  proceeds  from  His  Divine  Wisdom  is  called 
spiritual,  and  is  Divine  Truth:  the  natural  partakes  of  both, 
and  is  their  complex  in  nlti mates.  The  angels  of  the  celestial 
kingdom,  who  compose  the  third  or  highest  heaven,  are  in  that 
Divine  Principle  which  proceeds  from  the  Lord  that  is  called 
celestial,  for  they  are  in  the  good  of  love  from  the  Lord ;  the 
angels  of  the  Lord's  spiritual  kingdom,  who  compose  the  second 
or  middle  heaven,  are  in  that  Divine  Principle  which  proceeds 
from  the  Lord  that  is  called  spiritual,  for  they  are  in  the  truths 
of  wisdom  from  the  Lord  :*  but  men,  who  compose  the  Lord's 
church  on  earth,  are  in  the  Divine-natural,  which  also  proceeds 
from  the  Lord.  Hence  it  follows,  that  the  Divine  Principle  pro 
ceeding  from  the  Lord,  in  its  progress  to  its  ultimates,  descends 
through  three  degrees,  and  is  termed  celestial,  spiritual,  and 
natural.  The  Divine  Principle  which  proceeds  from  the  Lord 
and  descends  to  men,  descends  through  those  three  degrees 
and  when  it  has  descended,  it  contains  those  three  degrees 
in  itself.  Such  is  the  nature  of  every  Divine  Principle  proceed 
ing  from  the  Lord ;  wherefore,  when  it  is  in  its  last  degree,  it 
is  in  its  fulness.  Such  is  the  nature  and  quality  of  the  Word ; 
in  its  last  sense  it  is  natural,  in  its  interior  sense  it  is  spiritual, 
and  in  its  inmost  sense  it  is  celestial ;  and  in  each  sense  it  is 
divine.  That  the  Word  is  of  such  a  nature  and  quality,  does 
not  appear  in  the  sense  of  the  letter,  which  is  natural,  by  reason 
that  man  has  heretofore  been  altogether  unacquainted  with  the 
state  of  the  heavens,  and  consequently  with  the  nature  of  the 
spiritual  principle,  and  the  celestial,  and  of  course  with  the 
distinction  between  them  and  the  natural  principle. 

1.  The  distinction  between  these  degrees  cannot  be  known, 
except  by  the  knowledge  of  correspondence ;  for  these  three 
degrees  are  altogether  distinct  from  each  other,  like  end,  cause, 
and  effect,  or  like  what  is  prior,  posterior,  and  postreme,  but 
yet  make  one  by  correspondences  ;  for  the  natural  degree  or 
principle  corresponds  with  the  spiritual,  and  also  with  the  ce 
lestial.  The  nature  and  meaning  of  correspondence  may  be 
seen  more  fully  explained  in  the  treatise  concerning  HEAVEN 
AND  HKLL,  being  there  digested  under  these  two  articles,  1st. 
Concerning  the  correspondence  of  all  things  in  heaven  with  all 
filings  in  man,  n.  87 — -102  ;  2ndly.  Gonoeming  the  correspond 
ence  of  all  tilings  in  heaven  with  all  things  on  earth,  n.  102 — 115 ; 
and  it  will  be  further  seen  below  by  examples  adduced  from  the 
Word. 

8.  Inasmuch  as  the  Word  in  its  interior  is  spiritual  and 
celestial,  therefore  it  is  written  by  mere  correspondences,  and 
what  is  written  by  mere  correspondences,  in  its  ultimate  sense 

*  That  there  are  two  kingdoms  of  which  the  heavens  consist,  one  of  which  ii 
called  the  celestial  kingdom,  and  the  other  the  spiritual  kingdom,  may  be  ^ee 
in  the  Treatise  concerning  HEAVEN  AND  HELL,  n.  20 — 28. 

102 


RESPECTING    THE    SACRED    SCRIPTURE.  8,    ^ 

is  written  in  such  a  style  as  that  of  the  prophets  and  evangelists, 
which  notwithstanding  its  apparent  commonness,  contains  in 
it  all  divine  and  angelic  wisdom. 

9.     2.  That  the  Spiritual  Sense  is  in  all  and  every  part  of 
the  Word. 

This  cannot  be  better  seen  than  by  examples ;  as  for  in 
stance  :'  John  says  in  the  Apocalypse,  "  I  saw  heaven  opened, 
and  behold  a  white  horse,  and  He  that  sat  upon  him  was  called 
Faithful  and  True,  and  in  righteousness  He  doth  judge  and 
make  war.  His  eyes  were  as  a  flame  of  fire,  and  on  His  head 
were  many  crowns,  and  He  had  a  name  written  that  no  man 
knew  but  He  Himself;  and  he  was  clothed  with  a  vesture  dipped 
in  blood,  and  His  name  is  called  THE  WORD  OF  GOD.  And  the 
armies  which  were  in  heaven  followed  Him  upon  white  horses, 
clothed  in  fine  linen,  white  and  clean.  And  He  hath  on  His 
vesture  and  on  His  thigh  a  name  written,  KING  OF  KINGS  AND 
LORD  OF  LORDS.  And  I  saw  an  angel  standing  in  the  sun,  and 
He  cried  with  a  loud  voice,  saying  to  all  the  fowls  that  fly  in 
the  midst  of  heaven,  Come  and  gather  yourselves  together  unto 
the  supper  of  the  great  God,  that  ye  may  eat  the  flesh  of  kings, 
•and  the  flesh  of  captains,  and  the  flesh  of  mighty  men,  and  the 
flesh  of  horses,  and  of  them  that  sit  on  them,  and  the  flesh  of 
all  men,  both  free  and  bond,  both  small  and  great"  (xix.  11 — 
18).  What  these  words  signify  cannot  possibly  be  known,  but 
from  the  spiritual  sense  of  the  Word  ;  and  the  spiritual  sense 
of  the  Word  cannot  possibly  be  known,  but  from  the  science 
of  correspondences ;  for  all  the  above  words  are  correspondences, 
and  there  is  not  one  without  a  meaning.  The  science  of  corre 
spondences  teaches  what  is  signified  by  a  white  horse,  what  by 
Him  that  sat  upon  him,  what  by  his  eyes  which  were  as  a 
flame  of  fire,  what  by  the  crowns  which  He  wore  on  His  head, 
what  by  His  vesture  dipped  m  blood,  what  by  white  linen  with 
which  the  armies  that  followed  Him  in  heaven  were  clothed, 
what  by  the  angel  standing  in  the  sun,  what  by  the  great  supper 
to  which  they  should  come  and  gather  themselves,  what  by  the 
flesh  of  kings,  and  captains,  and  others,  which  they  should  eat. 
The  particular  signification  of  all  these  expressions  in  their  spi 
ritual  sense  may  be  seen  explained  in  the  small  treatise  on  the 
WHITE  HORSE  ;  wherefore  it  is  needless  to  repeat  the  explana 
tion.  In  that  work  it  is  shewn  that,  in  the  passage  here  quoted, 
the  Lord  is  described  as  to  the  Word  ;  and  that  by  His  eyes, 
which  were  like  a  flame  of  fire,  and  by  the  crowns  which  He 
wore  on  His  head,  and  by  the  name  which  no  one  knew  but 
Himself,  are  meant  the  spiritual  sense  of  the  Word,  and  that 
no  one  knows  what  the  Word  is,  in  its  spiritual  sense,  except 
the  Lord,  and  those  to  whom  He  reveals  it ;  also,  that  by  His 
vesture  dipped  in  blood  is  meant  the  natural  sense  of  the  Word; 
which  is  its  literal  sense,  to  which  violence  has  been  offered 
103 


9,  10  THE   DOCTRINE   OF    THE   NEW    JERUSAI/PM 

That  it  is  the  Word  which  is  thus  described,  is  very  evident 
from  its  being  said,  His  name  is  called  THE  WORD  OF  GOD  ;  and 
that  it  is  the  Lord  who  is  meant,  is  likewise  evident,  for  it  is 
said  that  the  name  of -Him  who  sat  on  the  white  horse  waa 
KING  OF  KINGS  AND  LORD  OF  LORDS.  That  the  spiritual  sense 
of  the  Word  is  to  be  opened  at  the  end  of  the  church,  is  signi- 
tied,  not  only  by  what  is  said  of  the  white  horse  and  of  flini 
that  sat  upon  it,  but  also  by  the  great  supper  to  which  all  were 
invited  by  the  angel  standing  in  the  sun,  to  come  and  to  eat 
the  flesh  of  kings  and  captains,  of  mighty  men,  of  horses,  and 
them  that  sat  on  them,  and  of  men  both  free  and  bond.  All 
these  expressions  would  be  idle  unmeaning  words,  and  without 
life  and  spirit,  unless  there  was  a  spiritual  sense  within  them, 
as  the  soul  is  in  the  body. 

10.  In  the  Apocalypse,  chap,  xxi.,  the  New  Jerusalem  is  thus 
described :  ';  Her  light  was  like  unto  a  stone  most  precious, 
even  like  a  jasper-stone,  clear  as  crystal ;  and  she  had  a  wall 
great  and  high,  and  had  twelve  gates,  and  at  the  gates  twelve 
angels,  and  names  written  thereon,  which  are  the  names  of  the 
twelve  tribes  of  the  children  of  Israel.  And  the  wall  was  a 
hundred  and  forty-four  cubits,  according  to  the  measure  of  a 
man,  that  is,  of  the  angel ;  and  the  building  of  the  wall  was 
of  jasper;  and  the  foundations  of  all  manner  of  precious  stones, 
of  jasper,  sapphire,  chalcedony,  emerald,  sardonyx,  sardius, 
chrysolite,  beryl,  topaz,  chrysoprasus,  jacinth,  and  amethyst. 
And  the  gates  were  twelve  pearls.  And  the  city  was  pure  gold, 
as  it  were  transparent  glass  ;  and  it  was  four  square ;  the  length, 
and  the  breadth,  and  the  height  of  it  equal,  twelve  thousand 
furlongs;"  with  many  other  circumstances.  That  all  these 
things  are  to  be  understood  spiritually,  appears  from  hence  ; 
that  by  the  New  Jerusalem  is  meant  a  new  church,  which  is  to 
be  established  by  the  Lord,  as  is  shewn  in  THE  DOCTRINE  OF 
THE  LORD,  n.  62 — 65  ;  and  since  by  Jerusalem  is  there  signified 
the  church,  it  follows  of  consequence  that  all  things  spoken  oi 
it  as  of  a  city,  respecting  its  wall,  the  foundations  of  the  wall, 
and  their  measures,  contain  a  spiritual  sense,  inasmuch  as  all 
things  relating  to  the  church  are  spiritual.  What,  the  expres 
sions  in  the  above  description  particularly  signify,  is  shewn  in 
the  work  ON  THE  NEW  JERUSALEM,  n.  1 :  wherefore  it  is  need 
less  here  to  repeat  the  explanation.  It  is  enough  to  understand 
from  thence,  that  there  is  a  spiritual  sense  in  every  part  of  the 
description,  like  a  soul  in  its  body,  and  that  without  such  a 
sense  the  expressions  could  have  no  reference  to  the  church ; 
as  where  it  is  said  that  the  city  was  of  pure  gold,  its  gates  of 
pearls,  the  wall  of  jasper,  the  foundation  of  the  wall  of  precious 
stones,  that  the  wall  was  a  hundred  and  forty-four  cubits,  which 
is  the  measure  of  a  man,  that  is,  an  angel,  and  that  the  city  was 
in  length,  breadth,  and  height,  twelve  thousand  furlongs,  with 
104 


RESPECTING   THE   SACRED   SCRIPTURE.  10 — 12 

many  other  particulars :  but  whosoever^  by  the  science  of  corre 
spondences,  is  acquainted  with  the  spiritual  sense  of  the  Word, 
will  understand  those  expressions,  and  will  see,  for  instance, 
that  the  wall  and  its  foundations  signify  the  doctrinal  tenets  ol 
the  New  Church,  derived  from  the  literal  sense  of  the  Word . 
and  that  the  numbers  twelve,  one  hundred  and  forty-four, 
twelve  thousand,  signify  similar  things,  namely,  all  the  truths 
and  goods  of  the  church  in  one  complex. 

11.  Again,  in  the  Apocalypse,  chap,  vii.,  it  is  written,  that 
there  were  sealed,  of  all  the  tribes  of  the  children  of  Israel,  one 
hundred  and  forty-four  thousand,  twelve  thousand  of  each  par 
ticular  tribe ;  of  the  tribe  of  Judah,  of  the  tribe  of  Reuben,  of 
Gad,  of  Ashur,  of  JSTaphtali,  of  Manasses,  of  Simeon,  of  Levi, 
of  Issachar,  of  Zebulon,   of  Joseph,   and  of  Benjamin.      The 
spiritual  sense  of  these   words   teaches,  that  all  are  saved  in 
whom  the  Lord  has  established  His  church,  for,  in  a  spiritual 
sense,  by  being  marked  in  the  forehead,  or  sealed,  is  signified 
to  be  acknowledged  by  the  Lord,  and  to  be  saved.     By  the 
twelve  tribes  of  Israel  are  signified  all  of  that  church ;  by 
twelve,  twelve  thousand,  and  one  hundred  and  forty-four  thou 
sand,  are  signified  all ;  by  Israel  is  signified  the  church,  and  by 
each  particular  tribe  some  particular  specific  principle  of  cha 
racter  of  the  church.     If  this  spiritual  meaning  of  these  words 
be  not  known,  it  may  be  imagined  that  salvation  is  confined  to 
a  certain  number,  and  to  those  of  the  Israelitish  and  Jewish  nation. 

12.  Again,  in  the  Apocalypse,  chap,  vi.,  it  is  written,  that 
when  the  Lamb  opened  one  of  the  seals  of  the  book,  there 
went  forth  a  white  horse,  and  that  he  who  sat  thereon  had  a 
bow,  and  that  a  crown  was  given  unto  him  ;  and  that  when 
he  opened  the  second  seal  there  went  forth  a  red  horse,  and 
that  to  him  who  sat  thereon  was  given  a  great  sword  ;  and  that 
when  he  opened  the  third  seal,  there  went  forth  a  black  horse, 
and  that  he  that  sat  thereon,  held  in  his  hand  a  pair  of  balances  : 
and  that  when  he  opened  the  fourth  seal,  there  went  forth  a 
pale  horse,  and  that  the  name  of  him  who  sat  thereon  was 
Death.     What  these  words  signify  can  only  be  unfolded  by  the 
spiritual  sense  ;  and  it  is  fully  unfolded  when  it  is  known  what 
is  signified  by  opening  the  seals,  by  horses,  and  by  the  other 
things  therein  mentioned.     Thereby  are  described   the  succes 
sive  states   of  the   church  from  its  beginning  to  its  end,  as  to 
the   understanding  of  the  Word :  by  the  Lamb's  opening  the 
seals  of  the  book,  is  signified  the  manifestation   of  those  states 
of  the  church  by  the  Lord  ;  by  a  horse  is  signified  the  under 
standing  of  the  Word ;  by  a  white  horse  the  understanding  of 
truth  from  the  Word  in  the  first  state  of  the  church;  by  the 
bow  of  him  that  sat  upon  that  horse,  the  doctrine  of  charity 
and  faith  combating  against  false  principles  ;  by  a  crown,  eternal 
life  the  reward  of  victory ;  by  a  red  horse  is  signified  the  un 

105 


12,  13  THE    DOCTRINE    OF    THE    NEW   JERUSALEM 

derstanding  of  the  Word  destroyed,  as  to  the  principle  of  good, 
in  the  second  state  of  the  church ;  by  a  great  sword,  falsity 
combating  against  truth  :  by  a  black  horse  is  signified  the  un 
derstanding  of  the  Word  destroyed,  as  to  the  principle  of  truth, 
in  the  third  state  of  the  church  ;  by  a  pair  of  balances,  the 
estimation  of  truth  so  small  as  scarce  to  be  of  any  amount :  by 
a  pale  horse  is  signified  the  understanding  of  the  Word  anni 
hilated,  by  the  evils  of  life  and  the  falsities  thence  derived,  in 
the  fourth  and  last  state  of  the  church  :  and  by  death,  eternal 
damnation.  That  such  is  the  signification  of  the  contents  of  thf, 
above  passage  in  the  spiritual  sense,  does  not  appear  in  the 
sense  of  the  letter,  or  the  natural  sense  ;  wherefore  unless  the 
spiritual  sense  had  been  now  for  once  opened,  the  Word,  as  to 
this  and  other  passages  in  the  Apocalypse,  must  have  been 
closed  up,  so  that  at  length  no  one  would  know  how,  and  in 
what,  any  thing  holy  lay  therein  concealed.  The  case  is  the 
same,  in  respect  to  the  signification  of  the  four  horses  and  the 
four  chariots  that  came  forth  from  between  two  mountains  of 
brass ;  see  Zechariah  vi.  1 — 8. 

13.  Again,  in  the  Apocalypse,  chap,  ix.,  it  is  written,  "The 
fifth  angel  sounded,  and  I  saw  a  star  fall  from  heaven  unto  the 
earth,  and  to  him  was  given  the  key  of  the  bottomless  pit :  and 
he  opened  the  bottomless  pit.  and  there  arose  a  smoke  out  of 
the  pit  as  the  smoke  of  a  great  furnace  ;  and  the  sun  and  the 
air  were  darkened  by  reason  of  the  smoke  of  the  pit ;  and  there 
came  out  of  the  smoke  locusts  upon  the  earth,  and  unto  them 
was  given  power  as  the  scorpions  of  the  earth  have  power;  the 
shapes  of  the  locusts  were  like  unto  horses  prepared  for  battle; 
and  on  their  heads  were  as  it,  were  crowns  like  gold  ;  and  their 
faces  were  as  the  f:ices  of  men,  and  they  had  hair  as  the  hair  of 
women,  and  their  teeth  were  as  the  teeth  of  lions  ;  and  they 
had  breast-plates  as  it  were  breast-plates  of  iron  ;  and  the  sound 
of  their  wings  was  as  the  sound  of  chariots  of  many  horses 
running  to  battle:  and  they  had  tails  like  unto  scorpions,  and 
there  were  stings  in  their  tails;  and  their  power  was  to  hurt 
men  five  months:  and  they  had  a  king  over  them,  which  is  the 
angel  of  the  bottomless  pit,  whose  name  in  the  Hebrew  tongue 
is  Abaddon,  but  in  the  Greek  tongue  hath  his  name  Apollyon." 
These  words,  in  like  manner,  must  needs  be  unintelligible  to 
every  one  who  is  not  acquainted  by  revelation  with  the  spiritual 
sense ;  for  there  is  nothing  said  in  this  passage  without  a  mean- 
ing,  but  the  whole  thereof  and  every  particular  expression 
therein  is  significative.  The  subject  here  treated  of  is  concern 
ing  the  state  of  the  church,  when  all  the  knowledges  of  truth 
from  the  Word  are  destroyed,  in  consequence  whereof  man, 
becoming  sensual,  persuades  himself  that  falsities  are  truths. 
By  a  star  fallen  from  heaven,  are  signified  the  knowledges  of 
truth  destroyed :  by  the  sun  and  air  being  darkened  is  signified 
106 


RESPECTING    THE    SACRED    SCRIPTURE.  13,     14 

the  light  of  truth  made  darkness:  by  locusts  which  came  forth 
from  the  smoke  of  the  pit,  are  signified  falsities  in  the  extremes, 
such  as  appertain  to  those  who  are  become  sensual,  and  who  see 
and  judge  all  things  according  to  fallacies  :  by  a  scorpion  is  sig 
nified  their  persuasive  principle  or  faculty :  by  the  locusts  ap 
pearing  as  horses  prepared  for  battle,  is  signified  their  ratioci 
nations  as  from  the  understanding  of  truth :  by  the  locusts 
having  crowns  like  unto  gold  upon  their  heads,  and  having  faces 
as  the  faces  of  men,  is  signified  that  they  appeared  to  them 
selves  as  conquerors  and  as  wise :  by  their  having  hair  as  the 
hair  of  women,  is  signified  that  they  appeared  to  themselves  as 
if  they  were  in  the  affection  of  truth :  by  their  having  teeth  as 
lions'  teeth,  is  signified  that  sensual  things,  which  are  the  ulti- 
mates  of  the  natural  man,  appeared  to  them  as  if  they  had 
power  over  all  things :  by  their  having  breast-plates  as  breast 
plates  of  iron,  are  signified  argumentations  grounded  in  falla 
cies,  by  which  they  fight  and  prevail :  by  the  sound  of  their 
wings  being  as  the  sound  of  chariots  of  horses  running  to 
battle,  are  signified  ratiocinations  as  if  grounded  in  the  truths 
of  doctrine  from  the  Word,  for  which  they  were  to  combat:  by 
their  having  tails  as  scorpions,  are  signified  persuasions :  by 
their  having  stings  in  their  tails,  are  signified  the  cunning  arts 
of  deceiving  thereby  :  by  their  having  power  to  hurt  men  five 
months  is  signified  that  they  induce  a  kind  of  stupor  on  those 
who  are  principled  in  the  understanding  of  truth  and  in  the 
perception  of  good  :  by  their  having  a  king  over  them,  the  an 
gel  of  the  bottomless  pit,  whose  name  is  Abaddon  or  Apollyon,is 
signified  that  their  falsities  were  from  hell,  the  abode  of  those 
who  are  merely  natural,  and  principled  in  self-intelligence. 
This  is  the  spiritual  sense  of  these  words,  whereof  nothing  ap 
pears  in  the  sense  of  the  letter:  and  the  like  spiritual  sense  is 
contained  in  every  part  of  the  book  of  the  Apocalypse.  It  is 
to  be  observed,  that,  in  the  spiritual  sense,  the  whole  has  a 
regular  connexion  and  coherence,  to  effect  and  perfect  which, 
each  particular  expression  in  the  literal  or  natural  sense  is  con 
ducive,  insomuch  that  if  a  single  word  were  taken  away,  the 
connexion  would  be  broken  and  the  coherence  perish;  therefore 
to  prevent  this,  it  is  added  at  the  end  of  this  prophetical  book, 
that  not  a  word  shall  be  taken  away  (Apoc.  xxii.  19).  The  case 
is  similar  in  regard  to  the  books  of  the  prophets  of  the  Old 
Testament ;  from  which,  lest  any  thing  should  be  taken  away, 
it  was  effected  by  the  Divine  Providence  of  the  Lord,  that  each 
particular  therein,  even  to  the  letters,  should  be  counted  or 
numbered ;  which  was  done  by  the  Masorites. 

14.  Where  the  Lord  speaks  to  His  disciples  about  the  con 
summation  of  the  age,  which  is  the  last  time  of  the  church,  at 
the  end  of  His  predictions  concerning  its  successive  changes  of 
state,  He  says,   "  Immediately  after  the    tribulation  of  those 
107 


4  THE   DOCTRINE   OF  THE   NEW   JERUSALEM 

days,  shall  the  sun  be  darkened,  and  the  moon  shall  net  give 
her  light,  and  the  stars  shall  fall  from  heaven,  and  the  powers 
of  the  heaven  shall  be  taken.  And  then  shall  appear  the  sign 
of  the  Son  of  Man  in  heaven;  and  then  shall  all  the  tribes  of  the 
earth  mourn,  and  they  shall  see  the  Son  of  Man  coming  in  the 
clouds  of  heaven  with  power  and  great  glory.  And  He  shall 
send  His  angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  His  elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other"  (Matt.  xxiv.  29,  30,  31).  By  these  words, 
in  their  spiritual  sense,  is  not  meant  that  the  sun  and  the  moon 
should  be  darkened,  that  the  stars  should  fall  from  heaven,  and 
that  the  sign  of  the  Lord  should  appear  in  the  heavens,  and 
that  He  should  be  seen  in  the  clouds,  attended  by  His  angels 
with  trumpets;  but  by  all  these  expressions  are  meant  spiritual 
things  relating  to  the  church,  of  the  final  state  or  period  of  which, 
they  are  spoken.  For,  in  the  spiritual  sense,  by  the  sun  which 
shall  be  darkened,  is  meant  the  Lord  as  to  love;  by  the  moon 
which  shall  not  give  her  light,  is  meant  the  Lord  as  to  faith;  by 
the  stars  which  shall  fall  from  heaven,  are  meant  the  knowledges 
of  truth  and  good  which  would  perish  ;  by  the  sign  of  the  Son  of 
Man  in  heaven,  is  meant  the  appearance  of  Divine  Truth ;  by 
the  tribes  of  the  earth  which  shall  mourn,  is  meant  the  failure 
of  all  truth  which  should  be  the  object  of  faith,  and  of  all  good 
which  should  be  the  object  of  love;  by  the  coming  of  the  Son 
of  Man  in  the  clouds  of  heaven  with  power  and  glory,  is 
meant  the  presence  of  the  Lord  in  the  Word,  and  revelation ; 
by  the  clouds  of  heaven  is  signified  the  literal  sense  of  the  Word, 
and  by  glory,  the  spiritual  sense ;  by  the  angels  with  a  great 
sound  of  a  trumpet,  is  meant  heaven,  whence  Divine  Truth 
comes ;  by  gathering  together  the  elect  from  the  four  winds 
from  one  end  of  heaven  to  the  other,  is  meant  a  new  church  as 
to  love  and  faith.  That  in  this  passage  we  are  not  to  under 
stand  the  darkening  of  the  sun  and  moon,  and  the  falling  of 
the  stars  upon  the  earth,  is  evident  from  the  writings  of  the 
prophets,  where  mention  is  made  of  the  same  circumstances  in 
reference  to  the  state  of  the  church  at  the  time  when  the  Lord 
should  come  into  the  world;  as  in  Isaiah:  "Behold,  the  day  of 
Jehovah  corneth,  cruel  both  with  wrath  and  fierce  anger ;  for 
the  stars  of  heaven,  and  the  constellations  thereof,  shall  not 
give  their  light ;  the  sun  shall  be  darkened  in  his  going  forth, 
and  the  moon  shall  not  cause  her  light  to  shine ;  and  I  will 
punish  the  world  for  their  evil"  (xiii.  9, 10,  11).  And  in  Joel : 
"The  day  of  Jehovah  cometh, — a  day  of  darkness — and  of  thick 
darkness.  The  sun  and  the  moon  shall  be  darkened,  and  the 
stars  shall  withdraw  their  shining"  (ii.  1,  2;  iii.  15).  And  in 
Ezekiel :  "  I  will  cover  the  heaven,  and  make  the  stars  thereof 
dark ;  I  will  cover  the  sun  with  a  cloud,  and  tlio  moon  shall 
not  give  her  light ;  all  the  bright  lights  of  heaven  will  I  make 
108 


RESPECTING   THE   SACRED   SCRIPTURE.  14,  15 

dark  over  thee,  and  set  darkness  upon  thy  land"  (xxxii.  7,  8). 
By  the  day  of  Jehovah  is  meant  the  Lord's  advent,  which  was 
at  a  time  when  there  was  no  longer  any  goodness  and  truth  re 
maining  in  the  church,  nor  any  knowledge  of  the  Lord. 

15.  In  order  to  shew  more  clearly  that  the  prophetical  parts 
of  the  Word  of  the  Old  Testament  are,  in  many  places  unin 
telligible  without  a  spiritual  sense,  I  shall  here  adduce  a  few 
passages ;  as  this  in  Isaiah :  "  Jehovah  of  hosts  shall  stir  up  a 
scourge  for  him,  according  to  the  slaughter  of  Midian  at  the 
rock  of  Oreb ;  and  as  his  rod  was  upon  the  sea,  so  shall  he  lift 
it  up  after  the  manner  of  Egypt.  And  it  shall  come  to  pass  in 
that  day,  that  his  burden  shall  be  taken  away  from  off  thy 
sjioulder,  and  his  yoke  from  off  thy  neck.  He  is  come  to 
Aiath,  he  shall  pass  to  Migron,  at  Michmash  he  hath  laid  up 
his  carriages.  They  are  gone  over  the  passage;  they  have  taken 
up  their  lodging  at  Gebtih ;  Ramah  is  afraid,  Gibeah  of  Saul  is 
fled.  Lift  up  thy  voice,  O  daughter  of  Gallim,  cause  it  to  be 
heard  unto,  O  Laish,.O  poor  Anathoth;  Madmenah  is  re 
moved  ;  the  inhabitants  of  Gebirn  gather  themselves  together ; 
as  yet  shall  he  remain  at  ^N"ob  that  day ;  he  shall  shake  his  hand 
against  the  mount  of  the  daughter  of  Zion  ;  the  hill  of  Jerusa 
lem;  he  shall  cut  down  the  thickets  of  the  forest  with  iron,  and 
Lebanon  shall  fall  by  a  mighty  one"  (x.  26 — 34).  In  this  pas 
sage  there  occur  only  mere  names,  from  which  no  meaning  can 
be  drawn  but  by  the  help  of  the  spiritual  sense ;  in  which  sense, 
all  names  throughout  the  Word  signify  things  appertaining  to 
heaven  and  the  church.  By  virtue  of  this  sense  is  discovered 
the  signification  of  the  contents  of 'the  above  passage,  as  denot 
ing  that  the  whole  church  was  brought  into  devastation  by 
means  of  scientifics  perverting  all  truth,  and  confirming  all 
falsity.  Again,  in  the  same  prophet :  "  In  that  day  the  envy 
also  of  Ephraim  shall  depart,  and  the  adversaries  of  Judah  shall 
be  cut  off;  Ephraim  shall  not  envy  Judah,  and  Judah  shall  not 
vex  Ephraim ;  but  they  shall  fly  upon  the  shoulders  of  the 
Philistines  toward  the  west,  they  shall  spoil  them  of  the  east 
together;  they  shall  lay  their  hand  upon  Edom  and  Moab. 
Jehovah  shall  utterly  destroy  the  tongue  of  .the  Egyptian  sea, 
and  with  his  mighty  wind  shall  He  shake  His  hand  over  the 
river,  and  shall  smite  it  in  the  seven  streams,  and  make  men 
go  over  dry-shod ;  and  there  shall  be  a  highway  for  the  rem 
nant  'of  His  people  which  shall  be  left  from  Assyria"  (xi.  13 — 
16).  In  this  passage,  also,  it  is  impossible  to  see  any  thing 
divine,  unless  it  be  known  what  is  signified  by  each  particular 
name,  notwithstanding  the  subject  here  treated  of  is  concerning 
the  coming  of  the  Lord,  and  what  shall  come  to  pass  at  that 
time,  as  plainly  appecfirs  from  verses  1 — 10 :  without  the  help 
therefore  of  the  spiritual  sense,  how  is  it  possible  for  any  one 
to  discern  the  genuine  signification  of  these  words  in  theii 
109 


15,  16  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

order,  as  denoting  that  they  who  through  ignorance  are  prin 
cipled  in  falses,  and  do  not  suffer  themselves  to  be  seduced  by 
evils,  will  come  to  the  Lord,  and  that  the  Word  will  then  be 
understood  by  the  church,  and  that  falsities  will  then  be  no 
longer  hurtful  to  them.  The  case  is  the  same  in  those  passages 
where  no  names  occur,  as  in  Ezekiel :  "Thus  saith  the  Lord 
Jehovah ;  Thou  son  of  man,  speak  unto  every  feathered  fowl, 
and  to  every  beast  of  the  field,  Assemble  yourselves,  and  come; 
gather  yourselves  from  every  side  to  my  sacrifice  which  I  do 
sacrifice  for  you,  even  a  great  sacrifice  upon  the  mountains  of 
Israel,  that  ye  may  eat  flesh  and  drink  blood.  Ye  shall  eat  the 
flesh  of  the  mighty,  and  drink  the  blood  of  the  princes  of  the 
earth ; — ye  shall  eat  fat  till  ye  be  full,  and  drink  blood  till  ye 
be  drunken,  of  my  sacrifice  which  I  have  sacrificed  for  you. 
Ye  shall  be  filled  at  my  table  with  horses  and  chariots,  with 
mighty  men,  and  with  all  men  of  war.  And  I  will  set  my  glory 
amongst  the  heathen"  (xxxix.  17 — 21).  If  it  be  not  known  by 
the  spiritual  sense  what  is  signified  by  sacrifice,  what  by  flesh 
and  blood,  what  by  horses  and  chariots,  mighty  men,  and  men 
of  war,  it  must  needs  appear  as  if  those  things  were  to  be 
eaten  and  drunken ;  but  the  spiritual  sense  teaches,  that  by  eat 
ing  flesh  and  drinking  blood  of  the  sacrifice  which  the  Lord 
Jehovah  shall  sacrifice  on  the  mountains  of  Israel,  is  signified 
to  appropriate  Divine  Good  and  Divine  Truth  from  the  Word; 
for  this  passage  treats  of  the  calling  together  of  all  to  the  Lord's 
kingdom,  and  in  particular  of  the  establishment  of  the  church 
amongst  the  Gentiles  by  the  Lord.  Who  cannot  see  that  by 
flesh  is  not  here  meant  flesh,  nor  by  blood,  blood? — as  where 
it  is  said  that  they  should  drink  blood  till  they  were  drunken, 
and  that  they  should  be  filled  with  horses,  chariots,  mighty 
men,  and  all  men  of  war?  The  case  is  similar  in  a  thousand 
other  passages  in  the  prophets. 

16.  Without  the  spiritual*  sense  it  is  impossible  for  any  one 
to  know  why  the  prophet  Jeremiah  was  commanded  to  buy 
himself  a  girdle,  and  put  it  on  his  loins,  and  not  to  draw  it 
through  the  waters,  but  to  go  to  Euphrates,  and  hide  it  there 
in  a  hole  in  the  rock  (Jer.  xiii.  1 — 7);  or  why  Isaiah  the  prophet 
was  commanded  to  loose  the  sackcloth  from  oif  his  loins,  and  to 
put  off  his  shoe  from  off  his  foot,  and  to  go  naked  and  barefoot 
three  years  (Isaiah  xx.  2,  3.);  or  why  Ezekiel  the  prophet  was 
commanded  to  make  a  razor  pass  upon  his  head,  and  upon  his 
beard,  and  afterwards  to  divide  them,  and  to  burn  a  third  part 
in  the  midst  of  the  city,  and  to  smite  a  third  part  with  the 
sword,  and  to  scatter  a  third  part  in  the  wind,  and  to  bind  a 
little  of  them  in  his  skirts,  and  at  last  to  cast  them  into  the 
midst  of  the  fire  (Ezek.  v.  1 — 4) ;  or  why  the  same  prophet 
was  commanded  to  lie  upon  his  left  side  three  hundred  and 
ninety  days,  and  upon  his  right  side  forty  days,  and  to  make 

iio 


RESPECTING   THE    SACRED    SCRIPTURE.  16,  17 

himself  a  cake  of  wheat,  and  barley,  and  millet,  and  fitches, 
with  cow's  dung,  and  eat  it;  and  in  the  meantime  to  raise  a 
rampart  and  a  mound  against  Jerusalem,  and  besiege  it  (Ezek. 
iv.  1 — 15) ;  or  why  Hosea  was  twice  commanded  to  take  to 
himself  a  harlot  to  wife  (Hosea  i.  2 — 9  ;  iii.  2,  3) ;  with  several 
other  things  of  a  like  nature.  Moreover,  who  can  know,  with 
out  the  spiritual  sense,  what  is  signified  by  all  things  apper 
taining  to  the  tabernacle ;  as  by  the  ark,  the  mercy-seat,  the 
cherubim,  the  candlestick,  the  altar  of  incense,  the  shew-bread 
on  the  table,  and  the  vails  and  curtains  ?  Or  who  would  know, 
without  the  spiritual  sense,  what  is  signified  by  Aaron's  holy 
garments  ;  as  by  his  coat,  his  cloak,  the  ephod,  the  urim  and 
thummim,  the  rnitre,  and  several  things  besides  ?  Or,  without 
the  spiritual  sense,  who  would  know  what  is  signified  by  all 
those  particulars  which  were  enjoined  concerning  burnt-offer 
ings,  sacrifices,  meat-offerings,  and  drink-offerings ;  and  also 
concerning  sabbaths  and  feasts  ?  The  truth  is,  that  nothing 
was  enjoined,  be  it  ever  so  minute,  but  what  was  significative 
of  something  appertaining  to  the  Lord,  to  heaven,  and  to  the 
church.  From  these  few  instances  then  it  may  be  plainly  seen, 
that  there  is  a  spiritual  sense  in  all  and  every  part  of  the  Word. 
17.  That  the  Lord,  during  his  abode  in  the  world,  spoke  by 
correspondences,  and  thus  both  spiritually  and  naturally  at  the 
same  time,  may  appear  from  His  parables,  in  which  every  single 
expression  contains  in  it  a  spiritual  sense.  As,  for  example, 
in  the  parable  of  the  ten  virgins,  He  says,  "Then  shall  the 
kingdom  of  heaven  be  likened  unto  ten  virgins,  who  took  their 
lamps,  a«d  went  forth  to  meet  the  bridegroom.  And  five  of 
them  were  wise,  and  five  were  foolish  :  they  that  were  foolish, 
took  their  lamps,  and  took  no  oil  with  them,  but  the  wise  took 
oil  in  their  vessels  with  their  lamps.  Whilst  the  bridegroom 
tarried,  they  all  slumbered  and  slept :  and  at  midnight  there 
was  a  cry  made,  Behold,  the  bridegroom  cometh,  go  ye  out  to 
meet  him.  Then  all  those  virgins  arose,  and  trimmed  their 
lamps  ;  and  the  foolish  said  unto  the  wise,  Give  us  of  your  oil, 
for  our  lamps  are  gone  out :  but  the  wise  answered,  saying, 
Not  so,  lest  there  be  not  enough  for  us  and  you  :  but  go  ye 
rather  to  them  that  sell,  and  buy  for  yourselves.  And  while 
they  went  to  buy,  the  bridegroom  came,  and  they  that  were 
ready  went  in  with  him  to  the  marriage,  and  the  door  was  shut. 
Afterwards  came  also  the  other  virgins,  saying,  Lord,  Lord,  open 
to  us ;  but  He  answered  and  said,  Verily,  I  say  unto  you,  I 
know  you  not"  (Matt.  xxv.  1 — 13).  Tha-t  there  is  a  spiritual 
sense  in  every  part  of  this  parable,  and  consequently  a  divine 
holiness,  can  only  be  seen  by  those  who  are  apprised  of  the 
existence  of  a  spiritual  sense,  and  are  acquainted  with  its 
nature.  In  the  spiritual  sense,  by  the  kingdom  of  God  is  meant 
heaven  and  the  church  ;  by  the  bridegroom,  the  Lord  ;  by  a 
111 


17  DOCTRINE  OF  THE  NEW  JERUSALEM 

wedding,  the  marriage  of  the  Lord  witli  heaven  and  the  church 
by  the  good  of  love  and  faith  ;  by  virgins,  those  who  belong  to 
the  church ;  by  ten,  all ;  by  five,  some  part ;  by  lamps,  the 
truths  of  faith  ;  by  oil,  the  good  of  love  ;  by  sleeping  and 
awaking,  the  life  of  man  in  the  world,  which  is  natural  life, 
and  his  life  after  death,  which  is  spiritual ;  by  buying,  to  pro 
cure  for  themselves;  by  going  to  them  that  sell  and  buying 
oil,  to  procure  for  themselves  the  good  of  love  from  others 
after  death  ;  and  because  this  is  then  impracticable,  therefore, 
although  they  came  with  their  lamps  and  the  oil  they  had 
bought  to  the  marriage  door,  yet  the  bridegroom  said  unto 
them,  "  I  know  you  not ;"  the  reason  is,  because  man,  after 
the  conclusion  of  his  life  in  this  world,  retains  the  nature  and 
quality  which  he  had  acquired  by  that  life.  From  hence  it  is 
evident,  that  the  Lord  spoke  by  mere  correspondences,  and  this 
in  consequence  of  speaking  from  the  Divinity  which  was  in 
Him,  and  belonged  to  Him.  That  the  bridegroom  signifies  the 
Lord,  that  the  kingdom  of  God  signifies  heaven  and  the  church, 
and  that  a  marriage  signifies  the  Lord's  marriage  with  the  church 
by  the  good  of  love  and  of  faith  ;  that  virgins  signify  those  who 
are  of  the  church ;  ten,  all ;  five,  some ;  to  sleep,  a  natural 
state  ;  to  buy,  to  procure  for  themselves ;  a  door,  entrance  into 
heaven  ;  and  not  to  know,  when  spoken  by  the  Lord,  not  to 
be  principled  in  the  love  of  Him  ; — all  this  may  appear  from 
many  passages  in  the  prophetical  parts  of  the  "Word,  where  the 
same  expressions  have  a  similar  signification.  Because  virgins 
signify  those  who  belong  to  the  church,  therefore  in  the  pro 
phetical  parts  of  the  Word  we  find  so  frequent  mention  made  of 
the  virgin  arid  daughter  of  Zion,  of  Jerusalem,  of  Judah,  and 
of  Israel ;  and  because  oil  signifies  the  good  of  love,  therefore 
all  the  holy  things  of  the  Israelitish  church  were  anointed  with 
oil.  It  is  also  similar  in  respect  to  the  other  parables,  and  all 
the  words  spoken  by  the  Lord  ;  and  it  was  from  this  ground  that 
the  Lord  declares  that  his  "  words  are  spirit  and  are  life"  (John 
vi.  63).  The  case  is  the  same  with  all  the  Lord's  miracles,  which 
were  divine,  as  signifying  various  states  amongst  those  with 
whom  the  church  was  to  be  established  by  the  Lord.  Thus 
when  the  blind  received  sight,  it  signified,  that  they  who  were 
in  ignorance  of  the  truth  should  receive  understanding ;  when 
the  deaf  received  hearing,  it  signified,  that  they  who  had  heard 
nothing  before  concerning  the  Lord,  and  concerning  the  Word, 
should  hearken  and  obey  :  when  the  dead  were  raised,  it  sig 
nified,  that  they  who  otherwise  would  have  spiritually  perished 
should  become  alive :  and  so  in  other  cases.  This  is  meant 
by  the  Lord's  reply  to  the  disciples  of  John,  who  sent  to  ask 
whether  He  was  He  who  should  come :  "  Go  and  shew  John 
again  those  things  which  ye  do  hear  and  see  :  the  blind  receive 
their  sight,  and  the  lame  walk,  the  lepers  are  cleansed,  and  the 
112 


RESPECTING    THE    SACRED    SCRIPTURE.  IT,  IS 

deaf  hear,  the  dead  are  raised  up,  and  the  poor  have  the  Gospel 
preached  to  them"  (Matt.  xi.  3,  4,  5).  Moreover,  all  the  mira 
cles  related  in  the  Word  contain  in  them  such  things  as  relate 
to-  the  Lord,  to  heaven,  and  the  church  ;  on  which  account  they 
are  divine  miracles,  and  are  distinguished  from  miracles  not 
divine.  These  few  observations  may  serve  to  illustrate  the  na 
ture  and  meaning  of  the  spiritual  sense  of  the  Word,  and  to 
shew  that  it  exists  in  the  whole  of  it,  and  in  every  part. 

18.  III.  That  it  is  owing  to  the  spiritual  sense  that  the  Word 
is  divinely  inspired,  and  holy  in  every  syllable.  It  is  asserted 
in  the  church,  that  the  Word  is  holy,  inasmuch  as  Jehovah  God 
spoke  it;  but  because  its  holiness  does  not  appear  in  its  literal 
sense,  they  who  once  begin  to  doubt  about  its  holiness  on  that 
account,  in  the  future  course  of  their  reading  confirm  their 
doubts  by  many  passages  they  meet  with,  suggesting  these 
questions  :  "  Can  this  be  holy  ?  Can  this  be  divine  ?"  In  order 
Therefore  to  prevent  the  influence  of  such  doubts  on  men's 
minds,  lest  they  should  destroy  the  Lord's  conjunction  with  the 
church  that  is  in  possession  of  the  Word,  it  has  pleased  the 
Lord,  at  this  time,  to  reveal  its  spiritual  sense,  for  the  purpose 
of  discovering  to  mankind  in  what  part  of  it  its  divine  sanctity 
lies  concealed.  But  to  illustrate  this,  let  us  apply  to  examples. 
In  the  Word  we  find  frequent  mention  made,  sometimes  of 
Egypt,  sometimes  of  Assyria,  sometimes  of  Edom,  of  Moab, 
of  the  children  of  Aminon,  of  Tyre  and  Sidon,  and  of  Gog : 
they,  now,  who  do  not  know  that  by  those  names  things  relat 
ing  to  heaven  and  the  church  are  signified,  may  easily  be  led 
into  the  erroneous  notion,  that  the  Word  treats  much  of  people 
and  nations,  and  but  little  of  heaven  and  the  church,  thus  much 
about  earthly  things,  and  but  little  about  heavenly  things ; 
whereas,  were  such  persons  acquainted  with  what  is  signified 
by  those  people  and  nations,  or  by  their  names,  this  might  be 
a  means  to  lead  them  out  of  error 'into  truth.  In  like  manner, 
when  it  is  observed,  that  in  the  Word  frequent  mention  is  made 
of  gardens,  groves,  and  woods ;  and  also  of  the  trees  that  grow 
therein,  as  the  olive,  the  vine,  the  cedar,  the  poplar,  and  the 
oak;  and  also  of  lambs,  sheep,  goats,  calves,  oxen;  and  like 
wise  of  mountains,  hills,  valleys,  fountains,  rivers,  waters,  and 
the  like:  he  who  knows  nothing  of  the  spiritual  sense  of  the 
Word  must  of  necessity  be  led  to  suppose,  that  nothing  further 
is  meant  by  these  things  than  what  is  expressed  in  the  letter ; 
for  he  little  thinks  that  by  a  garden,  a  grove,  and  a  wood,  are 
meant  wisdom,  intelligence,  and  science  ;  that  by  the  olive,  the 
vine,  and  the  cedar,  the  poplar,  and  the  oak,  are  meant  the 
good  and  truth  of  the  church,  under  the  different  qualities  of 
celestial,  spiritual,  rational,  natural,  and  sensual;  that  by  a 
lamb,  a  sheep,  a  goat,  a  calf,  and  an  ox,  are  meant  innocence, 
charity,  and  natural  aiiection  ;  that  by  mountains,  hills,  and 
113  H 


18  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

valleys,  are  meant  the  higher,  the  lower,  and  the  lowest  things 
relating  to  the  church.  The  case  is  in  like  manner  altered, 
when  the  reader  is  aware,  that  by  Egypt  is  signified  what  is 
scientific,  by  Assyria  what  is  rational,  by  Eclom  what  is  natural, 
by  Moab  the  adulteration  of  good,  by  the  children  of  Ammon 
the  adulteration  of  truth,  by  Tyre  and  Sidon  the  knowledges 
of  goodness  and  truth,  and  by  Gog  external  worship  without 
internal.  When  the  mind  is  opened  to  this  knowledge,  it  may 
then  be  able  to  conceive  that  the  Word  treats  solely  of  heavenly 
things,  and  that  the  earthly  things  mentioned  in  it  are  only  the 
subjects  wherein  those  heavenly  ones  are  contained.  But  it 
may  be  expedient  to  illustrate  this  also  by  an  example  taken 
from  the  Word.  It  is  written  in  David  :  "  The  voice  of  Jehovah 
is  upon  the  waters :  the  God  of  glory  thundereth  ;  Jehovah  is 
upon  many  waters;  the  voice  of  Jehovah  breaketh  the  cedars: 
yea,  Jehovah  breaketh  the  cedars  of  Lebanon.  He  maketh 
them  also  to  skip  like  a  calf,  Lebanon  and  Sirion,  like  a  young 
unicorn:  the  voice  of  Jehovah  divideth  the  flames  of  fire;  the 
voice  of  Jehovah  shaketh  the  wilderness,  Jehovah  shaketh  the 
wilderness  of  Kadesh  ;  the  voice  of  Jehovah  maketh  the  hinds 
to  calve,  and  discovereth  the  forests  ;  but  in  his  temple  doth 
every  one  speak  of  his  glory"  (Psalm  xxix.  3 — 9).  In  this  pas 
sage,  if  the  reader  is  not  aware  that  all  the  particulars  thereof 
are  holy  and  divine  as  to  each  single  expression,  he  may  say 
within  himself,  if  lie  be  a  merely  natural  man,  "What  can  this 
mean,  that  Jehovah  sits  upon  the  waters,  that  by  His  voice  He 
breaks  the  cedars,  that  He  causes  them  to  skip  like  a  cali^  and 
Lebanon  like  a  young  unicorn  ;  and  that  He  causes  the  hinds 
to  calve ;"  not  to  mention  other  particulars  :  for  He  knows  not 
that  the  power  of  Divine  Truth,  or  the  Word,  is  described  by 
these  things  in  the  spiritual  sense ;  for  in  that  sense,  by  the 
voice  of  Jehovah,  which  is  there  called  thunder,  is  meant  the 
Divine  Truth  or  Word  in  its  power  ;  by  the  many  waters  on 
which  Jehovah  sits,  are  meant  the  truths  thereof;  by  cedars 
and  by  Lebanon,  which  He  breaks  and  bruises,  are  meant  the 
falsities  of  the  rational  man ;  by  a  calf  and  a  young  unicorn, 
are  meant  the  falsities  of  the  natural  and  sensual  man ;  by  a 
flame  of  fire,  the  affection  of  falsity  ;  by  the  wilderness,  and  the 
wilderness  of  Kadesh,  the  church  where  there  is  no  truth  and 
goodness  ;  by  hinds,  which  the  voice  of  Jehovah  causes  to  calve, 
are  meant  the  Gentiles  who  are  principled  in  natural  good  ;  and 
by  the  forests  which  He  discovers,  are  meant  the  sciences  and 
knowledges  which  the  Word  opens  to  them :  wherefore  it  fol 
lows,  that  in  His  temp1^  every  one  declares  glory  ;  by  which  is 
meant,  that  in  all  the  particulars  of  the  Word  there  are  con 
tained  divine  truths;  for  a  temple  signifies  the  Lord,  and  con 
sequently  the  Word,  and  also  heaven  and  the  church,  and  glory 
signifies  Divine  Truth.  Hence  it  appears,  that  there  is  not  a 
114 


RESPECTING    THE    SACKED    SCRIFTUBB.  18— -20 

single  expression  in  this  passage,  but  what  describes  the  divine 
power  of  the  Word  put  forth  against  falsities  of  every  kind 
amongst  natural  men,  and  the  divine  power  exerted  in  reform 
ing  the  Gentiles. 

*"  19,  There  is  in  the  Word  a  sense  still  more  internal,  which 
is  called  CELESTIAL,  concerning  which  somewhat- was  said  above, 
n.  6 ;  but  this  sense  cannot  easily  be  unfolded,  not  being  so 
much  the  object  of  intellectual  thought,  as  of  will-affection. 
The  true  ground  and  reason  why  there  is  in  the  Word  a  sense 
still  more  interior,  which  is  called  celestial,  is,  because  from 
the  Lord  proceed  Divine  Good  and  Divine  Truth,  Divine  Good 
from  His  Divine  Love,  and  Divine  Truth  from  His  Divine  Wis 
dom  ;  each  is  in  the  Word,  for  the  Word  is  the  Divine  proceed 
ing.  It  is  on  this  account  that  the  Word  imparts  life  to  those 
that  read  it  under  holy  influence:  but  more  will  be  said  on  this 
subject  in  another  place,  where  it  will  be  shewn  that  a  mar 
riage  of  the  Lord  writh  the  church,  and  consequently  a  marriage 
of  goodness  and  truth,  is  contained  in  every  particular  of  the 
Word. 

20,  IY.  That  the  spiritual  sense  of  the  Word  has  heretofore 
remained  unknown.  That  all  things  in  nature,  both  in  general 
and  in  particular,  correspond  to  things  spiritual,  and,  in  like  man 
ner,  all  and  singular  the  things  in  the  human  body,  is  shewn  in 
the  treatise  concerning  HEAVEN  AND  HELL,  n.  87 — 105.  But 
what  is  meant  by  correspondence,  has  to  this  day  remained  un 
known,  notwithstanding  it  was  a  subject  most  familiar  to  the 
men  of  the  most  ancient  times,  who  esteemed  it  the  chief  of 
sciences,  and  cultivated  it  so  universally,  that  all  their  books 
and  tracts  were  written  by  correspondences.  The  book  of  Job, 
which  was  a  book  of  the  ancient  church,  is  full  of  correspond 
ences.  The  hieroglyphics  of  the  Egyptians,  and  the  fabulous 
stories  of  antiquity,  were  founded  on  the  same  science.  All 
the  ancient  churches  were  churches  representative  of  spiritual 
things;  and  their  ceremonies,  and  also  their  statutes,  which 
were  rules  for  the  institution  of  their  worship,  consisted  of  mere 
correspondences;  in  like  manner,  every  thing  in  the  Israelitish 
church,  their  burnt-offerings  and  sacrifices,  with  all  the  parti 
culars  belonging  to  each,  were  correspondences:  so  also  was 
the  tabernacle,  wTith  all  things  contained  in  it;  and  likewise 
their  festivals,  as  the  feast  of  unleavened  bread,  the  feast  of 
tabernacles,  the  feast  of  the  first  fruits;  also  the  priesthood  of 
Aaron  and  the  Levites,  and  their  garments  of  holiness;  and 
beside  the  things  above-mentioned,  all  their  statutes  and  judg 
ments,  relating  to  worship  and  life,  were  correspondences.  £Tow, 
forasmuch  as  divine  things  fix  their  existence  in  outward  nature 
in  correspondences,  therefore  the  Word  was  written  by  mere 
correspondences;  and  for  the  same  reason  the  Lord,  in  conse 
quence  of  speaking  from  Divinity,  spoke  by  correspondences' 
115 


20 — -23  THE    DOOTKINE    OF    Till']    NEW    JERUSALEM 

for  whatever  proceeds  from  Divinity,  when  it  comes  into  out 
ward  nature,  manifests  itself  in  such  outward  things  as  corre 
spond  with  what  is  divine;  which  outward  things  become  then 
the  depositories  of  divine  things,  otherwise  called  celestial  and 
spiritual,  which  lie  concealed  within  them. 

21.  I  have  been  informed,  that  the  men  of  the  Most  Ancient 
Church,  which  was  before  the  flood,  were  of  so  heavenly  a 
genius,  that  they  conversed  with  angels,  and  that  they  had  the 
power  of  holding  such  converse  by  means  of  correspondences; 
hence  the  state  of  their  wisdom  became  such,  that,  on  viewing 
any  of  the  objects  of  this  world,  they  not  only  thought  of  then! 
naturally,   but  also  spiritually,  thus  in  conjunction  with    the 
angels  of  heaven.     1  have  been  further  informed,  that  ENOCH, 
who  is  spoken  of  in  Genesis,  chap.  v.  21 — 24,  together  with  his 
associates,  collected  correspondences  from  the  lips  of  the  celes 
tial  men,  and  transmitted  the  science  of  them  to  posterity  ;  in 
consequence  of  which,  the  science  of  correspondences  was  not 
only  known  in  many  kingdoms  of  Asia,  but  also  much  culti 
vated,   particularly  in  the  land  of   Canaan,  Egypt,  Assyria, 
Chaldea,  Syria,  and  Arabia,  and  in  Tyre,  Sidon,  and  Nineveh; 
and  that  from  thence  it  was  conveyed  into  Greece,  where  it 
was  changed  into  fable,  as  may  appear  from  the  works  of  the 
oldest  writers  of  that  country. 

22.  But  as  the  representative  rites  of  the  church,  which 
were  correspondences,  began  in  process  of  time  to  be  corrupted 
by  idolatrous  and  likewise  magical  applications  of  them,  there 
fore  the  science  of  correspondences  was,  by  the  divine  providence 
of  the  Lord,  gradually  lost,  and  amongst  the  Israelitish  and 
Jewish  people  entirely  obliterated.     The  divine  worship  of  that 
people  consisted  indeed  of  mere  correspondences,  and  conse 
quently  was  representative  of  heavenly  things;   but  still  they 
had  no  knowledge  of  a  single  thing  represented  ;  for  they  were 
altogether  natural  men,  and  therefore  had  neither  inclination 
nor  ability  to  gain  any  knowledge  of  spiritual  and  celestial  sub 
jects:  for  the  same  reason  they  were  necessarily  ignorant  of 
correspondences,  these  being  representations  of  things  spiritual 
and  celestial  in  things  natural. 

23.  The  reason  why  the  idolatries  of  the  Gentiles  of  old 
took  their  rise  from  the  science  of  correspondences,  was,  because 
all  tilings  that  appear  on  the  face  of  the  earth  have  correspond 
ence  ;    consequently,  not  only  trees  and  vegetables,,  but  also 
beasts  and  birds  of  every  kind;  with  fishes  and  all  other  things. 
The 'ancients,  who  were  versed  in  the  science  of  correspond 
ences,  made  themselves  images  which  corresponded  with  hea- 
venly 'tl^mgs ;  and  were  greatly  delighted  with  them  by  reason 

•df  tlieir  signification,  and  because  they  could  discern  in  them 
what  related  to  heaven  and  the  church:  they  therefore  placed 
those  images  not  only  in  their  temples,  but  also  in  their  houses; 
116  ' 


RESPECTING    THE    SACKED    SCRIPTURE.  23 

not  with  any  intention  to  worship  them,  but  to  serve  as  means 
of  recollecting  the  heavenly  things  signified  by  them.  Hence 
in  Egypt,  and  in  other  places,  they  made  images  of  calves, 
.oxen,  and  serpents,  and  also  of  children,  old  men,  and  virgins ; 
because  calves  and  oxen  signified  the  affections  and  powers  of 
the  natural  man ;  serpents,  the  prudence  of  the  sensual  man  : 
children,  innocence  and  charity;  old  men,  wisdom;  and  virgins, 
the  affections  of  truth ;  and  so  in  other  instances.  Succeeding 
ages,  when  the  science  of  correspondences  was  obliterated, 
began  to  adore  as  holy,  and  at  length  to  worship  as  deities,  the 
images  and  resemblances  set  up  by  their  forefathers,  because 
they  found  them  in  and  about  their  temples.  The  case  was 
the  same  with  other  nations ;  as  with  the  Philistines  in  Ashdod, 
whose  god  Dagon  (concerning  whom,  see  1  Sam.  v.  1  to  the 
end)  was,  in  its  upper  part,  like  a  man,  and  in  its  lower  part 
like  a  fish  ;  the  reason  of  which  was,  because  a  man  signifies 
intelligence,  and  a  fish  science,  which  make  a  one.  For  the 
same  reason,  the  ancients  performed  their  worship  in  gardens 
and  in  groves,  according  to  the  different  kinds  of  trees  growing 
in  them,  and  also  on  mountains  and  hills ;  for  gardens  and 
groves  signified  wisdom  and  intelligence,  and  every  particular 
tree  something  that  had  relation  thereto ;  as  the  olive,  the  good 
of  love;  the  vine,  truth  derived  from  that  good;  the  cedar, 
good  and  truth  rational;  a  mountain  signified  the  highest  hea 
ven  ;  a  hill,  the  heaven  beneath.  That  the  science  of  corre 
spondences  remained  amongst  many  eastern  nations,  even  till 
the  coming  of  the  Lord,  may  appear  also  from  the  wise  men  <>f 
the  east  who  visited  the  Lord  at  His  nativity;  wherefore  a  star 
went  before  them,  arid  they  brought  with  them  gifts,  gold, 
frankincense,  and  myrrh  (Matt.  ii.  1,  2,  9,  10,  11);  for  the  star 
which  went  before  them  signified  knowledge  from  heaven  ;  gold 
signified  celestial  good;  frankincense,  spiritual  good ;  and  myrrh, 
natural  good ;  which  are  the  three  constituents  of  all  worship. 
But  still  there  was  no  knowledge  whatever  of  the  science  of 
correspondences  amongst  the  Israeli  tisli  and  Jewish  people,  al 
though  all  r^arts  of  their  worship,  and  all  the  statutes  and  judg 
ments  given  them  by  Moses,  and  all  things  contained  in  the 
Word,  were  mere  correspondences:  the  reason  was,  because 
they  wrere  idolaters  at  heart,  and  consequently  of  such  a  nature 
and  genius,  that  they  were  not  even  willing  to  know  that  any 
part  of  their  worship  had  a  celestial  and  spiritual  signification, 
for  they  believed  that  all  the  parts  of  it  were  holy  of  themselves  ; 
wherefore  had  the  celestial  and  spiritual  significations  been  re 
vealed  to  them,  they  would  not  only  have  rejected,  but 'also 
have  profaned  them ;  for  this  reason  heaven  was  so  shut  to 
them,  that  they  scarcely  knew  whether  there  was  such  a  thing 
as  eternal  life.  That  such  was  the  case  with  them,  appears 
evident  from  the  circumstance,  that  they  did  not  acknowled< 

m 


23 25  THE    DOCTRINE    OF    TilK    NKW    JERUSALEM 

the  Lord,  although  the  whole  Scripture  throughout  prophesied 
concerning  Him,  and  foretold  His  coming;  and  they  rejected 
Him  solely  on  this  account,  because  He  instructed  them  about 
a  heavenly  kingdom,  and  not  about  an  earthly  one;  for  they 
wanted  a  Messiah  who  should  exalt  them  above  all  nations  in 
the  world,  and  not  a  Messiah  who  should  provide  only  for  their 
eternal  salvation.  They  affirm,  however,  that  in  the  Word  are 
contained  many  arcana,  which  are  called  mystical ;  but  they 
have  no  inclination  to  learn  that  those  arcana  relate  to  the 
Lord.  Tell  them  that  they  relate  to  gold,  and  they  immediately 
desire  to  know  them. 

24.  The  reason  why  the  science  of  correspondences,  which 
is  the  key  to  the  spiritual  sense  of  the  Word,  was  not  discovered 
to  later  ages,  was,  because  the   Christians    of  the    primitive 
church  were  men  of  such  great  simplicity,  that  it  was  impossible 
to  discover  it  to  them  ;  for  had  it  been  discovered,  they  would 
have  found  no  use  in  it,  nor  would  they  have  understood  it. 
After  those  first  ages  of  Christianity,  there  arose  thick  clouds 
of  darkness,  and  overspread  the  whole  Christian  world,  in  con 
sequence  of  the  establishment  of  the  papal  dominion  ;  and  they 
who  are  subject  thereto,  and  have  confirmed  themselves  in  its 
false  doctrines,  have  neither  capacity  nor  inclination  to  appre 
hend  anything  of  a  spiritual  nature,  consequently,  what  is  the 
nature  of  the  correspondence  of  things  natural  with  things  spi 
ritual  in  the  Word :  for  by  this  they  would  be  convinced,  that 
by  Peter  is  not  meant  Peter,  but  the  Lord  as  a  rock,  signified 
by  Peter :  and  they  would  also  be  convinced,  that  the  Word, 
even  to  its  inmost  contents,  is  divine,  and  that  the  papal  de 
crees  respectively  are  of  no  account.    But  after  the  reformation, 
as  men  began  to  divide  faith  from  charity,  and  to  worship  God 
under  three  persons,  consequently,  three  gods,  whom  they  con 
ceive  to  be  one,  therefore  at  that  time  heavenly  truths  were 
concealed  from  them :  for  if  they  had  been  discovered  they  would 
have  been  falsified,  and  would  have  been  abused  to  the  confir 
mation  of  faith  alone  without  being  at  all  applied  to  charity 
and  love :  thus  also  men  would  have  closed  heaven  against 
themselves. 

25.  The  reason  why  the  spiritual  sense  of  the  Word  is  at 
this  day  made  known  by  the  Lord,  is,  because  the  doctrine  of 
genuine  truth  is  now  revealed ;  and  this  doctrine,  and  no  other, 
agrees  with  the  spiritual  sense  of  the  Word.    This  sense  is  like 
wise  signified  by  the  Lord's  appearing  in  the  clouds  with  glory 
and  power  (see  Matthew  xxiv.  30,  31 :  which  treats  of   the 
consummation  of  the  age,  by  which  is  meant  the  last  time  of 
the  church).     The  opening  of  the  Word  as  to  its  spiritual  sense 
was  also  promised  in  the  Apocalypse,  and  that  sense  is  there 
meant  by  the  white  horse,  arid   by  the  great  supper  to  which 
all  are  invited  (chap.  xix.  11 — 18).   That  the  spiritual  sense  foi 

118 


RESPECTING    THE    SACRED    SCRIPTURE.  25,  26 

a  long  time  will  not  be  acknowledged,  and  that  this  will  be 
solely  owing  to  the  influence  of  those  who  are  principled  in  fal 
sities  of  doctrine,  particularly  concerning  the  Lord,  and  there 
fore  do  not  admit  truths,  is  meant  in  the  Apocalypse  by  the 
beast,  and  by  the  kings  of  the  earth,  who  would  make  war 
with  him  that  sat  on  the  white  horse  (chap.  xix.  19) :  by  the 
beast  are  meant  the  Roman  Catholics  (as  chap.  xvii.  3) ;  and  by 
the  kings  of  the  earth  are  meant  the  Reformed,  who  are  prin 
cipled  in  falsities  of  doctrine. 

26.  Y.  That  hereafter  the  spiritual  sense  of  the  Word  will  tie 
made  known  unto  none,  out  those  who  are  prinGipled  In  genuine 
truths  from  the  Lord.  The  reason  is,  because  no  one  can  see 
the  spiritual  sense,  except  it  be  given  him  by  the  Lord  alone, 
and  except  he  be  principled  in  divine  truths  from  the  Lord. 
For  the  spiritual  sense  of  the  Word  treats  solely  of  the  Lord 
and  of  his  kingdom,  and  that  is  the  sense  which  his  angels  in 
heaven  are  in  the  perception  of,  for  it  is  his  divine  truth  there. 
This  it  is  possible  for  man  to  violate,  supposing  him  versed  in 
the  science  of  correspondences,  and  desirous  thereby  to  explore 
the  spiritual  sense  of  the  Word,  under  the  influence  of  his  own 
self-derived  intelligence  alone ;  for  by  some  correspondences 
with  which  he  is  acquainted,  he  may  pervert  the  spiritual  sense, 
and  force  it  even  to  confirm  what  is  false ;  and  this  would  be  to 
offer  violence  to  divine  truth,  and  consequently  to  heaven  also ; 
wherefore,  if  any  one  wishes  to  open  that  sense  by  virtue  of  his 
own  power,  and  not  of  the  Lord's,  heaven  is  closed  against  him ; 
in  which  case  he  either  loses  sight  of  all  truth,  or  falls  into  spi 
ritual  insanity.  To  this  may  be  added  another  reason,  namely, 
that  the  Lord  teaches  every  one  by  means  of  the  Word,  and 
grounds  his  teaching  on  the  knowledges  which  man  is  in  pos 
session  of,  never  infusing  new  ones  immediately ;  wherefore 
unless  a  man  be  principled  in  divine  truths,  or  if  he  be  only  in 
possession  of  a  few  truths,  and  in  falsities  at  the'  same  time,  he 
may  falsity  truths  by  falsities,  as  is  done  by  every  heretic,  as  is 
well  known,  with  regard  to  the  literal  sense  of  the  Word.  To 
prevent,  therefore,  any  person  from  entering  into  the  spiritual 
sense,  and  perverting  the  genuine  truth  which  belongs  to  that 
sense,  there  are  guards  set  by  the  Lord,  which  are  signified  in 
the  Word  by  the  cherubs.  This  was  made  known  to  me  by  the 
following  representation :  "  It  was  given  to  me  to  see  great 
purses  which  had  the  appearance  of  bags,  in  which  money  was 
stored  up  in  great  abundance :  and  as  they  were  open,  it  seemed 
as  if  any  one  might  take  out,  yea,  steal  away,  the  money  therein 
deposited;  but  near  those  two  purses  sat  two  angels  as  guards. 
The  place  where  they  were  laid  appeared  like  a  manger  in  a 
stable.  In  a  neighbouring  apartment  were  seen  modest  virgins 
with  a  chaste  wife;  and  near  that  apartment  stood  two  infants, 
and  information  was  given  that  they  were  to  be  treated  in  their 


26 29  THE    DOCTRINE    Of    TIIK    NEW    JERUSALEM 

sports,  not  in  a  childish  way,  but  according  to  wisdom.  After 
wards  there  appeared  a  harlot;  and,  lastly,  a  horse  lying  dead 
On  seeing  these  things  1  was  instructed,  that  thereby  was  re 
presented  the  literal  sense  of  the  Word,  in  which  is  contained 
the  spiritual  sense.  Those  large  purses  full  of  money  signified 
the  knowledges  of  trutli  in  great  abundance.  Their  being  open, 
and  yet  guarded  by  angels,  signified  that  any  one  might  take 
thence  the  knowledges  of  truth,  but  that  there  was  need  of 
caution  lest  he  should  falsity  the  spiritual  sense,  in  which  are 
naked  truths.  The  manger  in  the  stable,  in  which  the  purses 
lay,  signified  spiritual  instruction  for  the  understanding ;  this 
is  the  signification  of  a  manger,  because  a  horse  that  feeds 
there  signifies  understanding.  The  modest  virgins  who  were 
seen  in  a  neighbouring  apartment,  signified  the  affections  of 
truth ;  and  the  chaste  wife  signified  the  conjunction  of  goodness 
and  truth.  The  infants  signified  the  innocence  of  wisdom 
therein ;  they  were  angels  from  the  third  heaven,  who  all  appear 
as  infants.  The  harlot  with  the  dead  horse,  signified  the  falsi 
fication  of  the  Word  by  many  at  this  day,  whereby  all  under 
standing  of  the  "Word  is  destroyed :  a  harlot  signifies  falsification, 
and  a  dead  horse  signifies  the  non-understanding  of  truth." 


EH.  THAT  THE  LITERAL  SENSE  OF  THE  WORD  IS  THE  BASIS,  THE 
CONTINENT,  AND  THE  FIRMAMENT,  OF  ITS  SPIRITUAL  AND  CE 
LESTIAL  SENSES. 

27.  IN  every  divine  work  there  is  a  first,  a  middle,  and  a 
last,  and  the  first  passes  through  the  middle  to  the  last,  and 
thereby  exists  and  subsists;  hence  the  last  is  the  basis.     The 
first  also  is  in  the  middle,  and  by  means  of  the  middle  in  the 
last ;  and  thus*the  last  is  the  continent.     And  because  the  last 
is  the  continent  and  the  basis,  it  is  also  the  firmament. 

28.  The  learned  reader  will  be  able  to  comprehend  the  pro 
priety  of  calling  those  three,  end,  cause,  and  effect,  and  also 
esse,  fieri,  and  existere  ;*  and  that  the  end  answers  to  esse,  the 
cause  to  fieri,  and  the  effect  to  existere  ;  consequently,  that  in 
every  complete  thing  there  is  a  trinity,  which  is  called  first, 
middle  and  last ;  likewise   end,  cause,   and   effect ;  and  also, 
esse,  fieri,  and  existere.     He  who  comprehends  this  reasoning 
will  be  able  to  comprehend  also,  that  every  divine  work  is  com 
plete  and  perfect  in  the  last;  and  likewise  that  in  the  last  is 
3ontained  the  whole,  because  the  prior  things  are  contained 
together  in  it. 

29.  From  this  ground  it  is,  that  by  the  number  three,  in 
the  Word,  according  to  its  spiritual  sense,  is  signified  what  i« 

*  These  terms  literally  signify,  to  be,  to  become,  and  to  exist. 

120 


.RESPECTING    THE   SACRED    SCRIPTURE.  29  -  32 


complete  and  perfect;  and  also,  the  all  or  whole  together.  Be 
cause  this  is  the  signification  of  that  number,  therefore  it  is  so 
frequently  applied  in  the  Word,  when  that  signification  is  in 
tended  to  be  expressed  ;  as  in  the  following  places  :  Isaiah  was 
to  go  naked  and  barefoot  three  years  (Isaiah  xx.  3)  ;  Jehovah 
called  Samuel  three  times,  and  Samuel  ran  three  times  to  Eli, 
and  Eli  understood  him  the  third  time  (1  Sam.  iii.  1  —  8)  ;  David 
said  to  Jonathan,  that  he  would  hide  himself  in  the  field  three, 
days  /  and  Jonathan  afterwards  shot  three  arrows  beside  the 
stone;  and  David,  lastly,  bowed  himself  three  times  before  Jona 
than  (1  Sam.  xx.  5,  12  —  42);  Elijah  stetched  himself  three 
times  on  the  widow's  son  (1  Kings  xvii.  21)  ;  Elijah  commanded 
to  pour  water  on  the  burnt-offering  three  times  (1  Kings  xviii. 
34)  ;  "Jesus  said,  The  kingdom  of  heaven  is  like  unto  leaven, 
which  a  woman  took  and  hid  in  three  measures  of  meal,  till  the 
whole  was  leavened"  (Matt.  xiii.  33)  ;  Jesus  said  to  Peter,  that 
he  should  deny  Him  thrice  (Matt.  xxvi.  34);  Jesus  said  thre-e 
times  unto  Peter,  Lovest  thou  me?  (John  xxi.  15,  16,  17). 
Jonah  was  in  the  whale's  belly  three  days  and  three  nights 
(Jonah  i.  17)  ;  "  Jesus  said,  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up"  (John  ii.  19)  ;  Jesus  prayed  three  times 
in  the  garden  of  Gethsernane  (Matt.  xxvi.  39  —  44)  ;  Jesus  rose 
again  on  the  third  £?ay(Matt.  xxviii.  1);  beside  many  other  pas 
sages,  where  the  number  three  is  mentioned  ;  and  it  is  mentioned 
where  a  work  finished  and  perfect  is  the  subject  treated  of,  be 
cause  such  a  work  is  signified  by  that  number. 

30.  These  observations  are  premised  with  a  view  to  the  con 
clusions  which  follow,  in  order  that  they  may  be  intellectually 
comprehended  ;  particularly  at  present,  that  it  may  be  fully 
understood,  that  the  natural  sense  of  the  Word,  which  is  its 
literal  sense,  is  the  basis,  continent,  and  firmament,  of  its  spi 
ritual  and  celestial  senses. 

31.  That  in  the  Word  there  are  three  senses,  was  shewn 
above,  11.  6,  19  ;  also,  that  the  celestial  sense  is  its  first  sense, 
the  spiritual  sense  its  middle  sense,  and  the  natural  sense  its' 
last  sense:  hence  the  rational  man  may  conclude,  that  the  first, 
which  is  celestial,  passes  by  its  middle,  which  is  spiritual,  to  its 
last,  which  is  natural  ;  and  that  thus  its  last  is  the  basis  :  also, 
that  its  first,  which  is  celestial,  is  in  its  middle,  which  is  spi 
ritual,  and  by  this  in  its  last,  which  is  natural;  and  hence  its 
last  which  is  natural,  and  is  the  literal  sense  of  the  Word,  is 
the  continent;  and  whereas  it  is  the  continent  and  basis,  that 
it  is  also  the  firmament. 

32.  But  how  these  things  are,  would  require  many  pages  to 
explain  fully,  as  they  are  arcana  of  heaven,  and  subjects  of 
angelic  contemplation;  nevertheless,  they  will  be  elucidated  as 
far  as  possible,  in  the  treatises  ox  ANGELIC  WISDOM  CONCERN 
ING    TI-IK    DIVINE    LOVE    AND    WISDOM,    and    CONCERNING    THE 

12L 


32 — 35  THE  DOCTRINE  OF  THE  NEW  JERUSALEM 

DIVINE  PROVIDENCE.  It  is  sufficient  for  the  present,  if,  from 
<vhat  has  been  said  above,  we  are  enabled  to  draw  this  conclu 
sion:  that  in  the  Word,  which  is  a  divine  work  expressly  given 
for  the  salvation  of  mankind,  the  ultimate  sense,  which  is  na 
tural,  and  is  called  the  literal  sense,  is  the  basis,  continent,  and 
firmament  of  the  two  interior  senses. 

33.  Hence  it  follows,  that  the  Word,  without    its    literal 
sense,  would  be  like  a  palace  without  a  foundation ;  that  is, 
like  a  palace  in  the  air  and  not  on  the  ground,  which  could  only 
be  the  shadow  of  a  palace,  and  must  vanish  away  ;  also,  that  the 
Word,  without  its  literal  sense,  would  be  like  a  temple  in  which 
there  are  many  holy  things,  and  in  the  midst  thereof  the  holy 
of  holies,  without  a  roof  and  walls  to  form  the  continents  there 
of;  in  which  case  its  holy  things  would  be  plundered  by  thieves, 
or  be  violated  by  the  beasts  of  the  earth  and  the  birds  of  hea 
ven,  and  thus  be  dissipated.     In  the  same  manner,  it  would  be 
like  the  tabernacle,  in  the  inmost  place  whereof  was  the  ark  of 
the  covenant,  and  in  the  middle  part  the  golden  candlestick, 
the  golden  altar  -for  incense,  and  also  the  table  for  shew-bread, 
which  were  its  holy  things,  without  its  ultimates,  which  were 
the  curtains  and  vails.     Yea,  the  Word  without  its  literal  sense 
would  be  like  the  human  body  without  its  coverings,  which  are 
called  skins,  and  without  its  supporters,  which  are  called  bones, 
of  which,  supposing  it  to  be  deprived,  its  inner  parts  must  of 
necessity  be  dispersed  and  perish.     It  would  also  be  like  the 
heart  and  the  lungs  in  the  thorax,  deprived  of  their  covering, 
which  is  called  the  pleura,  and  their  supporters,  which  are  called 
the  ribs;  or  like  the  brain  without  its  coverings,  which  are  called 
the  dura  mater  a,udpia  mater,  and  without  its  common  covering, 
continent,  and  firmament,  which  is  called  the  skull.    Such  would 
be  the  state  of  the  Word  without  its  literal  sense ;  wherefore  it 
is  said  in  Isaiah,  that  "  the  Lord  will  create  upon  all  the  glory 
a  covering"  (iv.  5). 

34.  Similar  to  this  would  be  the  state  of  the  heavens,  where 
the  angels  dwell,  without  the  world,  where  men  dwell;  mankind 
being  the  basis,  continent,  and  firmament  thereof,  and  the  Word 
being  with  men  and  in  them.     For  all  the  heavens  are  dis 
tinguished  into  two  kingdoms,  which  are  called  the  celestial 
kingdom  and  the  spiritual  kingdom ;  and  these  two  kingdoms 
are  founded  on  the  natural  kingdom,  the  subjects  of  which  are 
men.      That  the  angelic  heavens  are  distinguished  into   two 
kingdoms,  the  celestial  and  the  spiritual,  may  be  seen  in  the 
treatise  on  HEAVEN  AND  HELL,  n.  20 — 28. 

35.  That  the  prophets  of  the  Old  Testament  represented  the 
Lord  as  to  the  Word,  and  thereby  signified  the  doctrine  of  the 
church  derived  from  the  Word,  and  that  hence  they  were  called 
sons  of   man,  was  shewn  in    the    DOCTRINE   RESPECTING    THE 
LORD,  n.  28 ;  whence  it  follows,  that  by  the  the  various  things 

122 


RESPECTING   THE    S ACHED   SCRIPTURE.  35 

which  they  suffered  and  endured,  they  represented  the  violence 
offered  by  the  Jews  to  the  literal  sense  of  the  Word ;  as  where 
Isaiah  was  commanded  to  put  off  the  sackcloth  from  his  loins, 
and  his  shoes  from  his  feet,  and  to  go  naked  and  barefoot  three 
years  (Isaiah  xx.  2,  3) ;  in  like  manner  where  Ezekiel  was  com 
manded  to  take  a  barbers  razor,  and  cause  it  to  pass  upon  his 
head  and  upon  his  beard,  and  to  burn  a  third  part  in  the  rnidst 
of  the  city,  and  to  smite  a  third  part  with  the  sword,  and  to 
disperse  a  third  part  to  the  wind,  and  to  bind  a  little  thereof  in 
his  skirts,  and  at  length  to  cast  it  in  the  midst  of  the  fire  and 
burn  it  (Ezek.  v.  1 — 4).  The  ground  and  reason  of  this  signifi 
cation  and  representation,  is.  because  by  the  head  is  signified 
wisdom  derived  from  the  Word,  hence  by  the  hair  and  by  the 
beard  is  signified  the  ultimate  of  truth.  In  consequence  of 
this  signification  it  was  a  mark  of  great  mourning,  and  also  a 
great  disgrace,  for  any  one  to  make  himself  bald,  and  likewise 
to  appear  bald.  For  this  cause,  and  no  other,  the  prophet  was 
directed  to  shave  the  hair  of  his  head  and  his  beard,  that  thereby 
he  might  represent  the  state  of  the  Jewish  church  as  to  the 
Word :  this,  too,  and  no  other,  was  the  reason,  why  the  forty 
and  two  children,  who  called  Elisha  bald  head,  were  torn  in 
pieces  by  two  bears  (2  Kings  ii.  23,  24,  25) ;  for  the  prophet, 
as  was  before  observed,  represented  the  Word,  and  baldness 
signifies  the  Word  without  its  ultimate  sense.  That  the  ISTazarites 
represented  the  Lord  as  to  the  Word  in  its  ultimates,  will  be 
seen  below,  n.  49  ;  and  therefore  it  was  an  ordinance  with  them 
that  they  should  cause  their  hair  to  grow,  and  should  shave  no 
part  of  it :  the  term  Nazarite,  also,  in  the  Hebrew  tongue, 
signifies  the  head  of  hair.  It  was  also  an  ordinance  for  the 
high  priest,  that  he  should  not  shave  his  head  (Levit.  xxi. 
10) ;  and  in  like  manner  for  the  father  of  a  family  (Levit.  xxi. 
5).  Hence  it  was  that  baldness  was  esteemed  a  great  dis 
grace  ;  as  may  appear  from  the  following  passages :  "  On  all 
their  heads  shall  be  baldness,  and  every  beard  shall  be  cut 
off"  (Isaiah  xv.  2 ;  Jerem.  xlviii.  37).  "Shame  shall  be  upon 
all  faces,  and  baldness  upon  all  their  heads"  (Ezek.  vii.  18). 
"  Every  head  was  made  bald,  and  every  shoulder  was  peeled" 
(Ezek.  'xxix.  18).  "  I  will  bring  up  sackcloth  upon  all  loins, 
and  baldness  upon  every  head  (Amos  viii.  10).  "  Make  thee 
bald,  and  poll  thee  for  thy  delicate  children,  enlarge  thy  bald 
ness  as  the  eagle ;  for  they  are  gone  into  captivity  from  thee" 
(Micah  i.  16) ;  where,  by  putting  on  and  enlarging  baldness^ 
is  signified  to  falsify  the  truths  of  the  Word  in  its  ultimates  ; 
for  when  these  are  falsified,  as  was  done  by  the  Jews,  the  whole 
Word  is  destroyed  ;  for  the  ultimates  of  the  Word  are  its  props 
and  supports,  yea,  every  single  expression  is  a  prop  and  sup 
port  of  its  celestial  and  spiritual  truths.  As  hair  of  the  head 
truth  in  its  ultimates,  therefore,  in  the  spiritual  world. 
123 


35 — 38  THE   DOCTRINE  OF  THE  NEW  JERUSALEM 

all  who  despise  the  Word,  and  falsify  its  literal  sense,  appear 
bald ;  but  they  who  honor  and  love  it,  appear  adorned  with 
decent  and  becoming  hair.  On  this  subject  see  also  below. 
n.  49. 

36.  The  Word  in  its  ultimate  or  natural  sense,  which  is  the 
sense  of  the  letter,  is  signified'  also  by  the  wall  of  the  holy 
Jerusalem  ;  the  building  whereof  was  jasper;  and  by  the  foun 
dations  of  the  wall,  which  were  precious  stones ;  and  also  by 
the  gates,  which  were  pearls  (Rev.  xxi.  18 — 21);  for  by  Jeru 
salem  is  signified  the  church  as  to  doctrine ;  but  more  may  be 
seen  on  this  subject  in  the  following  article.  From  what  has 
been  here  observed  it  may  appear,  that  the  literal  sense  of  the 
Word,  which  is  its  natural  sense,  is  the  basis,  continent,  and 
firmament,  of  its  interior  senses  which  are  spiritual  and  ce 
lestial. 


£V.       THAT   IN   THE    LITERAL    SENSE     OF    THE   WORD,    DIVINE     TRUTH 
IS    IN   ITS   FULNESS,    IN   ITS   SANCTITY,    AND   IN   ITS  POWER. 

37.  THE  reason   why  the  Word,  in  its  literal  sense,  is  in 
its  fulness,  in  its  sanctity,  and  in  its  power,  is,  because  the  two 
prior  or  interior  senses,  which  are  called  the  spiritual  and  ce 
lestial  senses,  are  simultaneously  contained  in  the  natural  sense, 
which  is  the  sense  of  the  letter,  as  was  said  above,  n.  29  ;  but 
in  what  manner  they  are  so  simultaneously  contained  shall  be 
now  shewn. 

38.  Both  in  heaven  and  in  the  world,  there  are  two  kinds  of 
order,   successive    order,   and  simultaneous  order.     In  succes 
sive  order  one  thing  succeeds  and  follows  another,  from  what  is 
highest  to  what  is  lowest ;  but  in  simultaneous  order  one  thing 
adjoins  to  another,  from  what  is  innermost  to  what  is  outermost. 
Successive  order  is  like  a  column  with  degrees  from  highest  to 
lowest;  but  simultaneous  order  is  like  a  work  whose  centre  and 
circumferences  have  a  regular  coherence,   all  the  way  to  the 
surface.     We  shall  now  shew  in  what  manner  successive  order 
becomes,  in  its  ulti mates,  simultaneous  order,  which  is  thus  : 
the  highest  parts  of  successive  order  become  the  inmost  of  si 
multaneous  order,  and  the  lowest  parts  of  successive  order  be 
come  the  outermost  of  simultaneous  order,  just  as  would  be 
the  case  with  a  column  of  degrees,  were  it  to  sink  down  and 
become  a  coherent  body  in  a  plane.      Thus  what  is  simultane 
ous  is  formed  from  what  is  successive  ;  and  this  is  the  case  in  all 
and  every  thing  in  the  natural  world,  arid  in  all  and  every  thing 
in  the  spiritual  world;  for  there  iseverv  where  a  first,  a  middle, 

124 


RESPECTING   THE   SACKED    SCRIPTURE.  3S 4f) 

and  a  last;  and  the  first,  by  means  of  the  middle,  tends  and 
proceeds  to  the  last.  To  apply  now  this  reasoning  to  the  Word  : 
the  celestial,  spiritual,  and  natural  principles  proceed  from  the 
Lord  in  successive  order,  and  in  their  last,  or  ultimate,  they 
are  in  simultaneous  order :  thus,  then,  the  celestial  and  spiritual 
senses  of  the  Word  are  simultaneously  contained  in  its  natural 
sense.  When  this  truth  is  comprehended,  it  will  be  easy  to  see 
how  the  natural  sense  of  the  Word,  which  is  its  literal  sense,  ii 
the  continent,  basis,  and  firmament,  of  its  spiritual  and  celestial 
senses:  and  also,  in  what  in  inner  divine  good  and  divine  truth, 
in  the  literal  sense  of  the  Wor.l,  are  in  their  fulness,  in  their 
sanctity,  and  in  their  power. 

39.  From  hence  it  must  appear  evident,  that  the  Word  is 
pre-eminently  the  Word  in  its  literal  sense  ;  for  in  this  sense, 
spirit,   and   life   are  inwardly  contained;   and  this  is  what  the 
Lord  meant  when  he  said,  "The  words  which  I  speak  unto  you, 
they  are  spirit  and  they  are  life"  (John  vi.  63) ;  for  the  Lord 
spoke  his  words  before  the   world,  and   in   the   natural   sense. 
The  celestial  and  spiritual  senses  are  not  the  Word  without  the 
natural  sense,  which  is  the  sense  of  the  letter ;  for  in  such  case 
they  would  be  like  spirit  and  life  without  a  body;  or,  as  was 
said  above,  n.  33,  like  a  palace  which  has  no  foundation. 

40.  The  truths  of  the  literal  sense  of  the  Word  are,  in  some 
cases,  not  naked  truths,  but  only  appearances  of  truth,  and  are 
like  similitudes  and  comparisons  taken  from  the  objects  of  na 
ture,  and  thus  accommodated  and  brought  down  to  the  appre 
hension  of  simple  minds  and  of  children.     But  whereas  they 
are  at  the  same  time  correspondences,  they  are  the  receptacles 
and  abodes  of  genuine  truth  ;  and   they  are  like   containing 
vessels, — like  a  crystalline  cup  containing  excellent  wine,  or  a 
silver  dish  containing  rich  meats ;  or  they  are  like  garments  cloth 
ing  the  body. — like  swaddling  clothes  on  an  infant,  or  an  ele 
gant  dress  on  a  beautiful  virgin  :  they  are  also  like  the  scientifics 
of  the  natural  man,  which  comprehend  in  them  the  perceptions 
and  affections  of  truth  of  the  spiritual  man.     The  naked  truths 
themselves,  which  are  included,  contained,  attired,  and  com 
prehended,  are  in  the  spiritual  sense  of  the  Word,   and  the 
naked  principles  of  good  are  in  its  celestial  sense.     But  let  us 
illustrate  this  by  instances  from  the  Word.     Jesus  said,  "  Wo 
unto  you,  Scribes  and  Pharisees,  hypocrites  !  for  ye  make  clean 
the  outside   of  the  cup  and  of  the  platter,  but  within  they  are 
full  of  extortion  and  excess  ;  thou  blind  Pharisee  !  cleanse  first 
that  which  is  within   the  cup   and  platter,  that  the  outside  of 
them  may  be  clean  also"  (Matt,  xxiii.  25,  26).     In  this  passage 
the  Lord  spoke  by  ultimates,  or  things  of  tiie   lowest  order, 
which  at  the  same  time  are  continents :  he  uses  the  words  "  cup 
and  platter,"  because  by  the  cup  is  meant  wine,  and  by  wine  is 
signified  the  truth  of  the  Word ;  and  by  the  platter  is  meant 

125 


£0,  41  THE   DOCTRINE   OF   THE   NEW  JERUSALEM 

meat,  and  by  meat  is  signified  the  good  of  the  Word  ;  wherefore 
by  making  clean  the  inside  of  the  cup  and  platter,  is  signified  to 
purify  the  interiors  of  the  mind,  which  relate  to  the  wiH  and 
the  thoughts,  thus  to  the  love  and  faith,  by  means  of  the  Word  ; 
and  by  the  consequent  cleansing  of  the  outside  is  signified,  that 
thus  the  exteriors  are  purified,  which  are  the  words  and  works, 
inasmuch  as  these  derive  their  essence  from  the  former.  Again  : 
Jesus  said,  "  There  was  a  certain  rich  man.  who  was  clothed  in 
purple  and  fine  linen,  and  fared  sumptuously  every  day ;  and 
there  was  a  certain  beggar,  named  Lazarus,  who  was  laid  at  his 
gate,  full  of  sores"  (Luke  xvi.  19,  20).  In  this  passage  also, 
the  Lord  spoke  by  natural  things,  which  were  correspondences, 
and  contained  in  them  spiritual  things  :  by  the  rich  man  is  meant 
the  Jewish  nation,  who  are  called  rich,  because  they  were  in  pos 
session  of  the  Word,  in  which  there  are  spiritual  riches  ;  by  the 
purple  and  fine  linen,  with  which  the  rich  man  was  clothed,  are 
signified  the  good  and  truth  of  the  Word ;  by  purple  its  good, 
and  by  fine  linen  its  truth  ;  by  faring  sumptuously  every  day, 
is  signified  the  delight  which  the  Jewish  people  took  in  possess 
ing  and  reading  the  Word  ;  by  the  beggar  Lazarus  are  meant 
the  Gentiles,  because  they  were  not  in  possession  of  the  Word ; 
by  Lazarus  lying  at  the  rich  man's  gate,  is  meant  that  the  Gen 
tiles  were  despised  and  rejected  by  the  Jews ;  by  being  full  of 
sores,  is  signified  that  the  Gentiles,  by  reason  of  their  ignorance 
of  truth,  were  in  many  falsities.  The  reason  why  the  Gentiles 
are  meant  by  Lazarus,  is,  because  the  Gentiles  were  beloved 
by  the  Lord,  as  was  Lazarus  whom  he  raised  from  the  dead 
(John  xi.  3,  5,  26) ;  who  is  called  his  friend  (John  xi.  11) ;  and 
who  sat  with  him  at  table  (John  xii.  2).  From  these  two  pas 
sages  it  is  evident,  that  the  truths  and  goods  of  the  literal  sense 
of  the  Word  are  like  vessels  and  garments,  to  contain  and 
cover  the  naked  good  and  truth,  which  are  concealed  in  the 
spiritual  and  celestial  senses. 

41.  Since  the  Word,  in  its  literal  sense,  is  of  such  a  nature, 
it  follows  of  consequence,  that  they  who  are  principled  in  divine 
truths,  and  in  a  belief  that  the  Word,  in  its  internal  parts,  is 
divine  and  holy,  see  divine  truths  in  natural  light,  whilst  they 
read  the  Word  in  a  state  of  illustration  from  the  Lord,  and 
more  especially  if  they  believe  that  the  Word  is  of  such  a 
nature  by  virtue  of  its  spiritual  and  celestial  senses ;  for  the 
light  of  heaven,  in  which  the  spiritual  sense  of  the  Word  is, 
descends  by  influx  into  the  natural  light,  in  which  the  literal 
sense  of  the  Word  is,  and  illuminates  the  intellectual  principle 
of  man,  which  is  called  his  rational  principle,  and  makes  him 
see  and  acknowledge  divine  truths,  both  wThere  they  are  mani 
fest,  and  where  they  are  concealed.  This  effect  of  the  influx  of 
light  from  heaven,  takes  place  with  some,  even  when  they  are 
not  aware  of  it. 
126 


RESPECTING  THE   SACRED   SCRIPTURE.  42.  43 

42.  As  the  Word,  in  its  inmost  contents,  by  virtue  of  its 
celestial  sense,  is  like  a  gentle  burning  flame,  and  in  its  middle 
contents,  by  virtue  of  its  spiritual  sense,  is  like  an  illustrating 
light ;  it  follows  hence,  that  in  its  ultimate  or  last  contents,  by 
virtue  of  its  natural  sense,  in  which  are  the  two  other  senses, 
it  is  like  a  ruby,  and  like  a  diamond  ;  by  virtue  of  the  celestial 
flame  like  a  ruby,  and  by  virtue  of  the  spiritual  light  like  a 
diamond.     And  since  this  is  the  nature  and  quality  of  the  Word 
in  its  literal  sense,  therefore  the  Word  is  meant,  in  that  sense, 
by  the  precious  stones  of  which  the  foundations  of  the  New 
Jerusalem  were  built ;  also  by  the  urim  and  thummim  on  the 
ephod  of  Aaron ;  and  likewise  by  the  precious  stones  in  the 
garden  of  Eden,  wherein  the  king  of  Tyre  is  said  to  have  been; 
and  further,  by  the  curtains  and  vails  of  the  tabernacle ;  in  like 
manner,  by  the  external  part  of  the  temple  at  Jerusalem.    And 
the  Word,  in  all  its  glory,  was  represented  in  the  person  of  the 
Lord,  when  he  was  transfigured. 

43.  I.  That  the  truths  of  the  literal  sense  of  the  Word  are 
meant  by  the  precious  stones  of  which  the  foundations  of  the  New 
Jerusalem  were  built,  as  mentioned  in  the  Apocalypse,  chap.  xxi. 
17 — 21,  follows  from  this  circumstance;  that  by  the  New  Je 
rusalem  is  signified  the  New  Church  in  respect  to  doctrine  de 
rived  from    the   Word,  as   is  shewn  in  the  DOCTRINE  OF  THE 
LORD,  n.  62,  63  ;  wherefore,  by  its  wall,  and  the  foundations 
of  the  wall,  nothing  can  be  meant  but  the  external  of  the  Word, 
which  is  its  literal  sense ;  for  it  is  this  sense  from  which  doc 
trine  is  derived,  and,  by  doctrine,  the  church ;  and  this  sense 
is  like  a  wall  with  its  foundations,  that  encompasses  and  secures 
the  city.      The  New  Jerusalem  and  its  foundations  are  thus 
described  in  the  Apocalypse:    "The  angel  measured  the  wall 
thereof,  a  hundred  forty  and  four  cubits,  according  to  the  mea 
sure  of  a  man,  that  is,  of  an  angel.     And  the  wall  had  twelve 
foundations,  garnished   with    all   manner  of  precious  stones. 
The  first  foundation  was  a  jasper;  the  second,  a  sapphire;  the 
third,  a  chalcedony  ;  the  fourth,  an  emerald ;  the  fifth,  a  sar 
donyx  ;    the  sixth,  a  sardius ;  the  seventh,  a  chrysolite  ;    the 
eighth,  a  beryl ;  the  ninth,  a  topaz;  the  tenth,  a  chrysoprasus ; 
the  eleventh,  a  jacinth  ;  the  twelfth,  an  amethyst"  (xxi.  17 — 20). 
By  the  number  one  hundred  and  forty-four,  are  signified  all 
the  truths  and   goods   of  the  church  derived  from  doctrine 
grounded  in  the  literal  sense  of  the  Word;  the  same  is  signified 
by  twelve;  by  a  man  is  signified  intelligence;  by  an  an^el  is 
signified  the  Divine  Truth,  whence  intelligence  is  derived;  by 
measure  is  signified  their  quality;  by  a  wall  and  its  founda 
tions  is  signified  the  sense  of   the  letter  of   the  Word;    and 
by  precious  stones,  the  truths  and  goods  of  the  Word  in  their 
order,  from  whence  doctrine  is  derived,  and,  by  doctrine,  the 
church. 

127 


44  TiIE    DOCTRINE    OF    THE    NEW    JERUSALEM 

4:4:.  II.  That  the  truths  and  goods  of  the  literal  sense  of 
the  Word  are  meant  ~by  the  urim  and  thummim.  The  nrim 
and  thummim  were  on  Aaron's  ephod,  whose  priesthood  was 
representative  of  the  Lord  with  respect  to  Divine  Good,  and 
the  work  of  salvation.  By  the  garments  of  the  priesthood,  or 
of  holiness,  was  represented  Divine  Truth  from  Divine  Good  ; 
by  the  ephod  was  represented  Divine  Truth  in  its  last  or  ulti 
mate  state,  consequently,  the  Word  in  its  literal  sense,  for  this 
is  Divine  Truth  in  its  ultimate,  as  was  shewn  above ;  hence  by 
the  twelve  precious  stones,  with  the  names  of  the  twelve  tribes 
of  Israel,  which  were  the  urim  and  thummim.  were  represented 
Divine  Truths,  as  derived  from  Divine  Good,  in  their  whole 
complex.  Concerning  the  ephod,  with  the  urim  and  thummim, 
Moses  has  these  words-:  "They  shall  make  the  ephod  of  gold, 
of  blue,  and  of  purple,  of  scarlet  and  fine  twined  linen,  with 
cunning  work;  and  they  shall  make  the  breast-plate  of  judg 
ment  with  cunning  work,  after  the  work  of  the  ephod,  and 
shall  set  it  in  settings  of  stones,  even  four  rows  of  stones.  The 
first  row  shall  be  a  sardius,  a  topaz,  and  a  carbuncle  ;  and  the 
second  row  shall  be  an  emerald,  a  sapphire,  and  a  diamond  ;  and 
the  third  row,  a  ligure,  an  agate,  and  an  amethyst ;  and  the  fourth 
row,  a  beryl,  an  onyx,  and  a  jasper;  and  the  stones  shall  be 
according  to  the  names  of  the  children  of  Israel;  the  engrav 
ings  of  a  signet,  every  one  with  his  name,  they  shall  be  accord 
ing  to  the  twelve  tribes ;  and  Aaron  shall  bear  the  judgment  of 
the  children  of  Israel  upon  his  heart,  before  Jehovah,  conti 
nually"  (Exod.  xxviii.  6,  15 — 21,  30).  What  is  represented  by 
Aaron's  garments,  his  ephod,  his  robe,  his  coat,  his  mitre,  and 
his  belt,  is  explained  in  the  work  entitled  ARCANA  CCELESTIA  ; 
where,  in  treating  on  that  chapter,  it  is  shewn,  that  by  the 
ephod  is  represented  Divine  Truth  in  its  last  or  ultimate ;  by 
the  precious  stones  therein  are  signified  truths  transparent  by 
virtue  of  good  ;  by  twelve  precious  stones,  all  ultimate  truths 
rendered  transparent  by  the  good  of  love  in  its  order ;  by  the 
twelve  tribes  of  Israel,  all  things  relating  to  the  church  ;  by  the 
breast-plate,  Divine  Truth  derived  from  Divine  Good :  by  the 
urim  arid  thummim,  the  brilliancy  of  Divine  Truth  derived 
from  Divine  Good  in  its  ultimates :  for  urim  signifies  a  shining 
fire,  and  thummim,  brilliancy,  in  the  angelic  tongue,  and,  in 
the  Hebrew  tongue,  integrity.  In  the  same  work  it  is  also 
shewn,  that  responses  were  given  by  variegations  of  light,  ac 
companied  by  a  tacit  perception,  or  by  an  aud ible' voice ;  with 
many  other  circumstances.  Hence  it  may  appear  evident,  that 
by  those  stones  were  likewise  signified  truths  derived  from  good 
in  the  ultimate  sense  of  the  Word;  nor  are  responses  from 
heaven  given  by  any  other  means,  inasmuch  as  in  that  sense 
the  Divine  Proceeding  is  in  its  fulness.  That  precious  stones 
and  diadems  signify  Divine  Truths  in  their  ultimates,  such  as 
128 


. 

RESPECTING    THE    SACRED    SCRIPTURE.  44 40 

are  the  truths  of  the  literal  sense  of  the  Word,  was  made  ma 
nifest  to  me  from  the  precious  stones  and  diadems  which  I  saw 
in  the  spiritual  world  amongst  the  angels  and  spirits  there : 
thev  served  in  some  cases  for  ornaments  of  dress,  and  in  others 
they  were  deposited  in  cabinets,  and  it  was  given  me  to  know, 
that  they  corresponded  to  truths  in  the'  ultimates,  nay,  that 
they  even  had  thence  their  origin  and  brilliant  appearance.  It 
was  by  reason  of  their  bearing  such  a  signification,  that  crowns 
were  seen  by  John  on  the  head  of  the  dragon  (Apoc.  xii.  3) ; 
and  on  the  horns  of  the  beast  (Apoc.  xiii.  1) ;  and  that  precious 
stones  were  seen  on  the  harlot  who  sat  on  the  scarlet  beast 
(Apoc.  xvii.  4).  Such  ornaments  were  seen  by  John,  because 
by  the  dragon,  the  beast,  and  the  harlot,  are  signified  those  in 
the  Christian  world  who  are  in  possession  of  the  Word. 

45.  III.  That  the  truths  of  the  literal  sense  of  the  Word  are 
meant  by  the  precious  stones  in  the  golden  of  Eden,  wherein  the 
king  of  Tyre  is  said  to  have  been.     It  is  written  in  Ezekiel : 
"King  of  Tyrus,  thou  sealest  up  thy  sum,  full  of  wisdom  and 
perfect  in  beauty ;  thou  hast  been  in  Eden,  the  garden  of  God : 
every  precious  stone  was  thy  covering ;  the  sardius,  the  topaz, 
and  the  diamond ;  the  beryl,  the  onyx,  and  the  jasper ;   the 
sapphire,  the  emerald,  and  the  carbuncle ;  and  gold"  (xxviii. 
12,  13).     By  Tyrus,  in  the  Word,  are  signified  the  knowledges 
of  good  and  truth;   by  a  king  is  signified  the  truth  of  the 
church;  by  the  garden  of  Eden  are  signified  wisdom  and  intel 
ligence  derived  from  the  Word ;  by  precious  stones  are  signified 
truths,  such  as  are  in  the  literal  sense  of  the  Word,  bright  and 
transparent  by  virtue  of  good ;  and  because  these  are  signified 
by  those  stones,  therefore  they  are  called  his  covering;  for  that 
the  literal  sense  of  the  Word  serves  as  a  covering  for  the  inte 
rior  senses,  may  be  seen  above. 

46.  IV.  That  the  literal  sense  of  the  Word  is  signified  ~by  the 
curtains  and  vails  of  the  tabernacle.     By  the  tabernacle,  heaven 
and  the  church  were  represented,  wherefore  the  pattern  of  it 
was  shewn  to  Moses  by  Jehovah  on  Mount  Sinai.     Hence  by 
all  things  contained  in  that  tabernacle,  as  the  candlestick,  the 
golden  altar  for  incense,  and  the  table  whereon  was  the  shew- 
bread,  were  represented  and  signified  the  holy  things  of  heaven 
and  the  church  ;  by  the  holy  of  holies,  where  was  the  ark  of 
the  covenant,  was  represented  and  thence  signified  the  inmost 
of  heaven  and  the  church ;  and   by  the  law  written  on  two 
tables,  and  inclosed  in  the  ark,  the  Lord  as  respects  the  Word 
was  signified.     Now  as  externals  derive  their  essence  from  in 
ternals,  and  both  the  one  and  the  other  from  what  is  inmost, 
which  in  the  tabernacle  was  the  law,  therefore  the  holy  things 
of  the  Word  were  represented  and  signified  by  all  things  be 
longing  to  the  tabernacle :  hence  it  follows,  that  by  the  ulti 
mates  of  the  tabernacle,  as  the  curtains  and  the  vails,  which 

129  i 


46  -  48  THE    DOCTRINE    OF   THE   NE^     JERUSALEM 


were  its  coverings  and  continents,  are  signified  the  ultimates 
of  the  Word,  which  are  the  troths  and  goods  of  its  literal 
sense  ;  and  because  those  things  were  signified,  therefore  all 
the  curtains  and  vails  were  made  of  fine  twined  linen,  and 
bine,  and  scarlet  double-dyed,  with  cherubs  (Exod.  xxvi.  1,  31, 
36).  The  general  and  particular  representations  and  significa 
tions  of  the  tabernacle,  and  all  that  was  in  it,  are  explained  in 
the  ARCANA  CGELESTIA.  It  is  there  shewn,  in  treating  on  that 
chapter  of  Exodus,  that  by  the  curtains  and  vails  were  repre 
sented  the  externals  of  heaven  and  the  church,  consequently 
also  the  externals  of  the  Word  ;  and,  further,  that  by  fine 
linen  is  signified  truth  from  a  spiritual  origin  ;  by  blue,  truth 
from  a  celestial  origin  ;  by  purple,  celestial  good  ;  by  double- 
dyed  scarlet,  spiritual  good;  and  by  cherubs,  the  guards  of  the 
interiors  of  the  Word. 

47.  Y.  That  the  externals  of  the  Word,  or  the  things  apper 
taining  to  the  literal  sense,  were  represented  by  the  externals  of 
the  temple  at  Jerusalem.     The  reason  of  this  is,  because  the 
temple,  as  well  as  the  tabernacle,  was  representative  of  heaven 
and  the  church,  and  thence,  also,  of  the  Word.     That  by  the 
temple  at  Jerusalem  was  signified  the  Divine  Humanity  of  the 
Lord,  He  Himself  teaches  in  these  words  :  "  Destroy  this  tem 
ple,  and  in  three  days  I  will  raise  it  up  ;  —  but  He  spake  of  the 
temple  of  His  body"   (John  ii.  19,  21)  :  and  wherever  the  Lord 
is  meant,  there  also  the  Word  is  meant,  inasmuch  as  He  is  the 
Word.     Now,  since  the  interiors  of  the  temple  wrere  represent 
ative  of  the  interiors  of  heaven  and  the  church,  and  so  also  of 
the  Word,  therefore  its  exteriors  were  representative  and  signi 
ficative  of  the  exteriors  of  heaven  and  the  church,  and  conse 
quently  of  the  exteriors  of  the  Word,  which  are  its  literal  sense. 
Concerning  the  exteriors  of  the  temple  it  is  written,  that  they 
were  built  of  whole  stones  not  hewn,  and  of  cedar  within,  and 
that  all  its  walls  within  were  carved  with  figures  of  cherubs, 
palm-trees,  and  openings  of  flowers;  and  that  the  floor  was 
overlaid  with  gold  (I  Kings  vi.  7,  29,  30)  ;  by  all  which  are 
likewise  signified  the  externals  of  the  Word,  which  are  the  holy 
things  of  its  literal  sense. 

48.  YI.  That  the  Word  in  its  glory  was  represented  in  the 
person  of  the  Lord  at  His  transfiguration.  Concerning  the  Lord's 
transfiguration  in  the  presence  of  Peter,  James,  and  John,  it 
is  written,  "That  His  face  did  shine  as  the  sun,  and  that  His 
raiment  was  as  the  light;  and  there  appeared  Moses  and  Elias 
talking  with  Him  ;  and  that  a  bright  cloud  overshadowed  Him  : 
and  that  a  voice  came  out  of  the  cloud,  saying,  This  is  my  be 
loved  Son,  hear  ye  Him"  (Matt.  xvii.  1  —  5).     I  have  been  in 
formed,  that  the  Lord,  on  this  occasion,  represented  the  Word  : 
by  His  face,  which  shone  as  the  sun,  was  represented  His  Divine 
Good  ;  by  His  raiment  which  was  as  the  light,  His  Divina 

130 


RESPECTING   THE    SACRED    SCRIPTURE.  48,  49 

Truth ;  by  Moses  and  Elias,  the  historical  and  prophetical 
Word  ;  by  Moses,  the  Word  which  was  written  by  him,  and  in 
general  the  historical  Word,  and  by  Elias,  the  whole  prophe 
tical  Word ;  by  the  bright  cloud  which  overshadowed  the  dis 
ciples,  the  Word  in  its  literal  sense ;  wherefore  out  of  this  a 
voice  was  heard,  saying,  "This  is  my  beloved  Son,  hear  ye 
Him :"  for  all  declarations  and  responses  from  heaven  are  con 
stantly  delivered  by  means  of  ultimates,  such  as  are  in  the 
literal  sense  of  the  Word ;  for  they  are  delivered  in  fulness 
from  the  Lord. 

49.  Thus  far  we  have  shewn,  that  the  Word  in  its  natural 
sense,  which  is  the  sense  of  the  letter,  is  in  its  sanctity  and  in 
its  fulness  ;  something  now  shall  be  said  to  shew,  that  the  Word 
in  that  sense  is  in  its  power.  What  and  how  great  is  the  power 
of  the  Divine  Truth  in  the  heavens,  and  also  on  earth,  may 
appear  from  what  is  said,  in  the  treatise  ON  HEAVEN  AND  HELL, 
concerning  the  power  of  the  angels  of  heaven  (n.  228 — 233). 
The  power  of  the  Divine  Truth  operates  especially  against  falsi 
ties  and  evils,  consequently  against  the  hells :  whoever  engages 
in  combat  against  these,  must  support  it  by  truths  from  the  lite 
ral  sense  of  the  Word.  The  Lord's  power  of  saving,  also,"  is 
exerted  by  means  of  the  truths  which  are  with  man  ;  for  by  truths 
derived  from  the  literal  sense  of  the  Word,  man  is  reformed  and 
regenerated,  and  is  then  taken  out  of  hell,  and  introduced  into 
heaven.  This  power  the  Lord  took  upon  Him  even  as  to  His 
Divine  Humanity,  after  He  had  fulfilled  all  the  contents  of  the 
Word  even  to  its  ultimates;  wherefore  he  said  to  the  high- 
priest,  speaking  of  the  time  when,  by  the  passion  of  the  cross, 
He  should  have  completed  what  remained  to  be  fulfilled,  "  Here 
after  ye  shall  see  the  Soa  of  Man  sitting  on  the  right  hand  of 
power,  and  coming  in  the  clouds  of  heaven"  (Matt.  xxvi.  64; 
Mark  xiv.  62).  Tke  Son  of  Man  is  the  Lord  as  to  the  Word  ;  the 
clouds  of  heaven  signify  the  Word  in  the  sense  of  the  letter ; 
to  sit  on  tke  right  hand  of  God  is  omnipotence  by  the  Word  ; 
as  also  Mark  xvi.  19.  The  power  of  the  Word,  in  its  ultimates, 
was  represented  by  the  Kazarites  in  the  Jewish  church,  and  by 
Samson,  of  whom  It  is  said,  that  he  was  a  Nazarite  from  his 
mother's  womb,  and  that  his  strength  lay  in  his  hair ;  by 
the  word  Nazarite,  and  Nazariteship,  also-,  is  signified  hail- 
That  Samson's  strength  lay  in  his  hair,  is  plain  from  his  own 
words:  "There  hath  not  come  a  razor  upon  my  head,  for  I 
have  been  a  Kazarite  unto  God  from  my  mother's  womb ;  if  I 
be  shaven,  then  my  strength  will  go  from  me,  and  I  shall 
become  weak,  and  be  like  any  other  man"  (Judges  xvi.  17). 
It  is  impossible  tor  any  one  to  know  why  the  Nazariteship, 
by  which  is  signified  hair,  was  instituted,  and  on  what  ground 
it  was  that  Samson  derived  strength  from  his  hair,  unless 
he  is  first  acquainted  with  the  signification  of  the  head  in  the 
131 


19 51  THE  DOCTRINE    OF   THE    NEW   JERUSALEM 

Word  :  by  the  head  is  signified  intelligence,  which  angels  and 
men  have  from  the  Lord  by  means  of  Divine  Truth;  hence  by 
the  hair  is  signified  celestial  wisdom  in  its  ultimates,  and  also 
Divine  Truth  in  its  ultimates.  As  this  is  the  signification  of 
hair  from  its  correspondence  with  the  heavens,  therefore  it  was 
ordained  as  a  law  for  the  Nazarites,  That  they  should  not  shave 
the  hair  of  their  heads,  because  that  is  the  Nazariteship  of  God 
upon  their  heads  (Numb.  vi.  1 — 21).  For  the  same  reason  it 
was  likewise  ordained,  that  the  high  priest  and  his  sons  should 
not  shave  their  heads,  lest  they  should  die,  and  wrath  should 
come  upon  the  whole  house  of  Israel  (Levit.  x.  6).  Since  the 
hair,  by  reason  of  this  signification,  grounded  in  correspond 
ence,  was  so  holy,  therefore  the  Son  of  Man,  who  is  the  Lord 
in  respect  to  the  Word,  is  described  even  as  to  His  hairs,  that 
they  u  were  white  like  wool,  as  white  as  snow"  (Apoc.  i.  14) ; 
in  like  manner  the  Ancient  of  days  is  described  (Dan.  vii.  9). 
On  this  subject  also  something  may  be  seen  above,  n.  35.  In 
•fine,  the  reason  why  the  power  of  Divine  Truth,  or  the  Word, 
resides  in  its  literal  sense,  is,  because  the  Word  in  that  sense 
is^in  its  fulness,  and  the  angels  of  both  the  Lord's  kingdoms, 
and  men  on  earth,  are  in  that  sense  simultaneously. 


V.  THAT  THE  DOCTRINE  OF  THE  CHURCH  OUGHT  TO  BE  DRAWN 
FROM  THE  LITERAL  SENSE  OF  THE  WORD,  AND  TO  BE  CONFIRMED 
THEREBY. 

50.  It  was  shewn  in  the  foregoing  article,  that  the  Word,  in 
its   literal  sense,  is  in  its  fulness,  in    its   holiness,   and  in   its 
power :  and  since  the  Lord  is  the  Word,  being  the  all  of  the 
Word,  it  follows  that  the  Lord,  in  that  sense,  is  most  eminently 
present,  and  that  from  that  sense  he  teaches  and  enlightens 
mankind.     But  the  truth  of  this  will  fall  under  the  following 
propositions :    I.   That  the   Word,  without  doctrine,  cannot  be 
understood.     II.  That  doctrine  ought  to  he  drawn  from  the  lite 
ral   sense  of  the  Word.      III.  But  that   divine  truth,   which 
doctrine   is   to   teach,    appears   to  none  hut  those  who  are  in 
illustration  from  the  Lord. 

51.  I.  fhat  the  Word,  without  doctrine,  cannot  he  under 
stood.     The  reason  is,  because  the  Word,  in  its  literal  sense, 
consists  of  mere  correspondences,  to  the  end  that  spiritual  and 
celestial  things  may  be  simultaneously  in  it,  and  that  every 
single  expression  may  afford   them  a  continent  and  support ; 
therefore  divine  truths  in  the  literal  sense  are  rarely   found 
naked,  but  clothed  ;  in  which  state  they  are  called  the  appear 
ances  of  truth,  and  are  more  accommodated  to  the  apprehension 
of  the  simple,  who  are  not  used  to  any  elevation  of  their  thoughts 

132 


BE8PECTING   THE   SACRED    SCRIPTURE.  51 

above  visible  objects.  There  are  also  some  things  which  appear 
like  contradictions,  when  nevertheless  there  is  not  a  single  con 
tradiction  in  the  Word,  if  it  be  viewred  in  its  own  spiritual  light. 
In  some  parts,  likewise,  of  the  prophetic  writings,  there  is  a 
collection  of  names  of  places  and  persons,  from  which  in  the 
letter  no  sense  can  be  gathered,  as  in  the  passages  above  ad 
duced,  n.  15.  Such,  then,  being  the  nature  of  the  Word  in 
its  literal  sense,  it  must  be  very  evident,  that  without  doctrine 
it  cannot  possibly  be  understood.  But  this  will  be  best  illus 
trated  by  examples.  It  is  said,  for  instance,  "that  Jehovah 
repenteth"  (Exod.  xxxii.  12,  14;  Jonah  iii,  9;  iv.  2);  and  it  is 
also  said,  "that  Jehovah  doth  not  repent"  (Numb,  xxiii.  19: 
1  Sam.  xv.  29) ;  which  apparently  contradictory  passages  with 
out  doctrine,  are  not  reconcileable.  It  is  said,  that  Jehovah 
visiteth  "  the  iniquity  of  the  fathers  upon  the  children,  to  the 
third  and  fourth  generation"  (Numb.  xiv.  18);  and  it  is  like 
wise  said,  "that  the  fathers  shall  not  be  put  to  death  for  the 
children,  neither  the  children  for  the  fathers,  but  every  man 
shall  be  put  to  death  for  his  own  sin"  (Detit.  xxiv.  16).  These 
passages,  without  doctrine,  seem  contradictory,  but  when  illus 
trated  by  doctrine,  they  are  in  perfect  agreement.  Jesus  saith, 
"Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you."  Without  doctrine,  it 
might  be  supposed,  from  these  words,  thai;  every  one  would 
certainly  receive  what  he  requests;  but  doctrine  teaches,  that 
whatsoever  a  man  asks,  not  from  himself,  but  from  the  Lord, 
that  is  granted  him;  for  thus  the  Lord  explains  himself:  "If 
ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask  what 
ye  will,  and  it  shall  be  done  unto  you"  (John  xv.  7).  The  Lord 
says,  "  Blessed  are  the  poor,  for  theirs  is  the  kingdom  of  God" 
(Luke  vi.  20).  Without  doctrine  it  may  be  imagined,  that 
heaven  is  designed  for  the  poor,  and  not  for  the  rich :  but  doc 
trine  teaches  that  the  poor  in  spirit  are  here  meant;  for  the 
Lord  says  in  another  place,  "  Blessed  are  the  poor  in  spirit,  for 
theirs  is  the  kingdom  of  heaven"  (Matt.  v.  5).  Again,  the 
Lord  says,  "Judge  not,  that  ye  be  not  judged;  for  with  what 
judgment  ye  judge,  ye  shall  be  judged  (Matt.  vii.  1,  2;  Luke 
vi.  37).  Without  doctrine  a  person  might  here  be  led  to  this 
conclusion,  that  he  ought  not  to  judge  in  respect  to  an  evil 
man,  that  he  is  evil ;  whereas  from  doctrine  it  appears,  that  it 
is  lawful  to  judge,  if  it  be  done  righteously ;  for  the  Lord  says, 
"Judge  righteous  judgment"  (John  vii.  2-i).  Again,  the  Lord 
saith,  "  Be  not  ye  called  Rabbi,  for  one  is  your  master,  even 
Clirist ; — and  call  no  man  your  father  upon  earth,  for  one  is 
your  Father  who  is  in  heaven  ;  neither  be  }^e  called  masters, 
for  one  is  your  Master,  even  Christ"  (Matt,  xxiii.  8,  9,  10). 
These  words,  unexplained  by  doctrine,  would  seem  to  imply, 
that  it  is  not  lawful  to  call  any  person  teacher,  father,  u 
133 


51  J?EFE    DOCTRINE    OF    THE    NEW    JERUSALEM 

master:  whereas  by  doctrine  we  learn  that  this  is  lawful  in 
a  natural  sense,,  though  it  be  unlawful  in  a  spiritual  sense. 
Again:  Jesus  said  to  his  disciples,  "'When  the  Son  of  Man 
shall  sit  in  the  throne  of  his  glory,  ye  also  shall  sit  upOD 
twelve  thrones,  judging  the  twelve  tribes  of  Israel"  (Matt.  xix. 
28).  From  these  words  it  might  concluded,  that  the  disci 
ples  of  the  Lord  are  to  sit  hereafter  in  judgment;  when  the 
truth  is,  that  they  cannot  judge  any  person :  doctrine  there 
fore  must  explain  how  this  mystery  is  to  be  understood :  and 
this  unfolds  it,  by  teaching  that  the  Lord  alone,  who  is  omnis 
cient,  and  knows  all  hearts,  will  sit  in  judgment,  and  is.  able 
to  judge;  and  that  His  twelve  disciples  mean  the  church  in 
respect  to  all  the  truths  and  goods  which  it  has  from  the 
Lord  by  means  of  the  Word  ;  from  whence  doctrine  concludes, 
that  those  truths  and  goods  are  to  judge  every  one;  according 
to  the  words  of  the  Lord  in  John  (iii.  17,  18;  xii.  47,  48). 
Whoever  reads  the  Word  without  doctrine,  does  not  know 
how  those  things  cohere  together,  which  are  spoken  by  the 
prophets  concerning  the  Jewish  nation  and  Jerusalem,  where  it 
is  said  that  the  church  shall  continue  with  that  nation,  and  its 
seat  abide  in  that  city  for  ever;  as  in  the  following  places; 
"  Jehovah  hath  visited  his  flock,  the  house  of  Judah,  and  hath 
made  them  as  his  goodly  horse  in  the  battle ;  out  of  him  shall 
come  forth  the  corner,  out  of  him  the  nail,  and  out  of  him  the 
battle-bow"  (Zech.  x.  3,  4,  6,  7).  "And  I  will  dwell  in  the 
midst  of  thee, — and  Jehovah  shall  inherit  Judah,  and  shall 
choose  Jerusalem  again"  (Zech.  ii.  11,  12).  "It  shall  come  to 
pass  in  that  day,  the  mountains  shall  drop  down  new  wine,  and 
the  hills  shall  flow  with  milk — and  Judah  shall  dwell  for  ever, 
and  Jerusalem  from  generation  to  generation"  (Joel  iii.  18,  19, 
20).  "  Behold  the  days  come — in  which  I  will  sow  the  house 
of  Israel  and  the  house  of  Judah  with  the  seed  of  man  ; — that 
I  will  make  a  new  covenant  with  the  house  of  Israel  and  with 
the  house  of  Judah  ;  and  this  shall  be  the  covenant : — I  will 
put  my  law  in  their  inward  parts,  and  write  it  in  their  heart, 
and  will  be  their  God,  and  they  shall  be  my  people"  (Jerem. 
xxxi.  27,  31,  33).  "In  those  days — ten  men  shall  take  hold, 
out  of  all  languages  of  the  nations,  of  the  skirt  of  him  that  is 
a  Jew,  saying,  We  will  go  with  you,  for  we  have  heard  that 
God  is  with  you"  (Zech.  viii.  22,  23):  so  in  other  places  (as 
Isaiah  xliv.  21,  26  ;  xlix.  22,  23  ;  Ixv.  9;  Ixvi.  20,  22 ;  Jerem. 
iii.  18  ;  xxii.  5  :  1.  19,  20  ;  ISTahurn  ii.  1 ;  Malachi  iii.  4),  where 
the  coming  of  the  Lord  is  treated  of,  and  it  is  said  that  these 
things  will  come  to  pass.  But  the  contrary  is  declared  in  many 
other  passages,  of  which  the  following  only  shall  be  here  noticed : 
"  I  will  hide  my  face  from  them,  I  will  see  what  their  end  shall 
be,  for  they  are  a  very  froward  generation,  children  in  whom 
is  no  faith ; — I  said,  I  would  scatter  them  into  corners,  I  would 
134 


RESPECTING   THE   SACKED   SCRIPTURE.  51 — 54: 

make  the  remembrance  of  them  to  cease  from  among  men, — 'for 
'"hey  are  a  nation  void  of  counsel,  neither  is  there  any  under 
standing  in  them. — Their  vine  is  of  the  vine  of  Sodom,  and  of 
the  fields  of  Gomorrah ;  their  grapes  are  grapes  of  gall,  their 
clusters  are  bitter;  their  wine  is  the  poison  of  dragons,  and  the 
cruel  venom  of  asps.  Is  not  this  laid  up  in  store  with  me, 
and  sealed  up  among  my  treasures?  To  me  belongeth  vengeance 
and  recompense"  (Dent,  xxxii.  20 — 35).  These  things  are 
spoken  concerning  that  nation,  as  are  also  things  of  a  similar 
nature  elsewhere :  see  Isaiah  iii.  1,  2,  8 ;  v.  3 — 6  ;  Dent.  ix.  5, 
6;  Matt.  xii.  39;  xxiii.  27,  28;  John  viii.  44;  and  in  Jeremiah 
and  Ezekiel  throughout.  Now  the  above  passages,  although 
they  appear  contradictory  and  irreconcileable,  are  nevertheless 
perfectly  consistent  with  each  other  when  viewed  in  their  true 
light  according  to  doctrine ;  which  teaches  that  by  Israel  and 
Judah,  in  the  Word,  are  not  meant  Israel  and  Judah,  but  the 
church  in  both  senses ;  in  the  one  sense,  that  it  is  vastated,  and  in 
the  other  sense,  that  it  is  to  be  re-established  by  the  Lord.  Several 
cases  of  a  similar  nature  occur  in  the  Word ;  whence  it  manifestly 
appears,  that  the  Word  without  doctrine  cannot  be  understood. 

52.  From  what  has  been  said  it  is  very  clear,  that  they  who 
read  the  Word  without  doctrine,  or  who  do  not  form  to  them 
selves  doctrine  from  the  Word,  are  in  the  dark  concerning  every 
truth,  and  that  their  minds  must  be  wavering  and  unsettled, 
prone  to  errors,  and  easily  betrayed  into  heresies ;  which  they 
will  even  embrace  with  eagerness,  in  case  they  are  supported  by 
the  authority  and  favourable  opinion  of  mankind,  and  that  they 
may  do  it  with  a  safe  reputation:  for  the  Word  is  to  them  as  a 
candlestick  without  a  light  in  it,  and  they  fancy  they  see  many 
things  in  the  dark,  though  they  scarcely  discern  a  single  object: 
for  doctrine  is  the  only  light  which  can  guide  them  in  their  in 
quiries.     I  have  seen  such  persons  examined  by  the  angels,  and 
it  was  found  that  they  could  confirm  any  opinion  they  pleased, 
from  the  Word,  and  that  they  actually  do  so  confirm  all  such 
opinions  and  tenets  as  favour  their  own  love,  and  the  love  of 
those  whom  they  study  to  oblige  :  but  I  afterwards-  saw  them 
stripped  of  their  garments,  which  is  a  sign  that  they  were  des 
titute  of  truth ;  for  garments  in  the  spiritual  world  are  truths. 

53.  II.  That  doctrine  ought  to-  he  drawn  from  the  literal  sense 
of  the  Word,  and  to  be  confirmed  thereby.     The  reason  of  this 
is,  because  the  Lord  is  present  in  that  sense,  enlightening  and 
teaching  man   the  truths  of  the   church :  for  all  the  Lord's 
operations  are  performed  in  fulness,  and  the  Word  in  its  literal 
sense  is  in  its  fulness,  as  was  shewn  above :  this  is  the  true 
ground  why  doctrine  ought  to  be  drawn  from  the  literal  sense. 

64:.  That  the  Word  is  not  only  intelligible  by  doctrine,  but 
is  also,  as  it  were,  luminous,  appears  from  the  Word's  not  being 
intelligible  without  doctrine,  and  like  a  candlestick  without 
135 


54 — 56  THE    DOCTRINE    OF   THE    NEW    JERUSALEM 

a  light,  as  was  shewn  above.  The  Word,  therefore,  is  intelligible 
by  doctrine,  and  is  like  a  candlestick  with  a  lighted  candle. 
Man  then  sees  more  than  he  had  seen  before,  and  also  under 
stands  such  things  as  he  had  not  before  understood.  Things 
dark  and  discordant  he  either  sees  not  and  passes  by,  or,  if  he 
sees  them,  he  explains  them  so  as  to  be  consistent  with  doctrine. 
The  experience  of  all  the  Christian  world  proves,  that  the  "Word 
is  seen  from,  and  explained  according  to,  doctrine.  All  of  the 
reformed  church  see  and  explain  the  Word  from  and  according 
to  their  own  doctrine:  in  like  manner  the  Papists,  from  and 
according  to  theirs;  nay,  the  Jews,  from  and  according  to 
theirs.  Consequently,  falsities  arise  from  false  doctrine,  and 
truths  from  that  which  is  true.  Hence  it  appears,  that  true 
doctrine  is  like  a  candle  in  the  dark,  and  like  a  directing  post 
on  the  road.  But  doctrine  is  not  only  to  be  drawn  from  the 
literal  sense  of  the  Word,  but  it  is  also  to  be  confirmed  by  that 
sense ;  for  if  it  be  not  confirmed  by  it,  the  truth  of  doctrine 
appears  as  if  the  intellect  of  man  only,  and  not  the  divine  wis 
dom  of  the  Lord,  were  contained  in  it:  and  thus  doctrine  would 
be  like  a  house  in  the  air,  and  not  upon  the  earth,  and  there 
fore  without  foundation. 

55.  The  doctrine  of  genuine  truth  may  also  be  fully  drawn 
from  the  literal  sense  of  the  Word.     For  the  Word,  in  that 
sense,  is  like  a  man  clothed,  whose  face  and  hands  are  naked. 
All  things  necessary  to  the  life  of  man,  and  consequently  to 
his  salvation,  are  naked;  but  the  rest  are  clothed:  and  in  many 
places  where  they  are  clothed,  they  shine  through  the  clothing 
as  the  face  shines  through  a  veil  of  thin  silk.     As  also  the 
truths  of  the  Word  are  multiplied  by  the  love  of  them,  and 
by   that  are  arranged  in   order,  they   shine  more  and  more 
clearly  through  the  clothing ;  but  this,  likewise,  is  effected  by 
doctrine. 

56.  It  may  be  imagined  that  the  doctrine  of  genuine  truth 
might  be  collected  by  means  of  the  spiritual  sense  of  the  Word, 
which  is  learnt  by  the  science  of  correspondences;  but  doctrine 
is  not  attainable  by  means  of  that  sense,  but  only  capable  of 
receiving  illustration  and  confirmation  from  it.     For,  as  was 
observed  above,  n.  26,  no  one  can  come  into  the  spiritual  sense 
of  the  Word  by  means  of  correspondences,  unless  he  be  first  in 
genuine  truths  derived  from  doctrine ;  but  it  is  possible  for  a 
person  to  falsify  the  Word  by  some  correspondences  with  which 
he  is  acquainted,  when  he  connects  them  together,  and  applies 
them  to  the  confirmation  of  particular  opinions  rooted  in  his 
mind,  in  consequence  of  the  principles  he  has  imbibed,  unless 
he  be  principled  in  genuine  truth.     Besides,  the  spiritual  sense 
of  the  Word  is  opened   to  man  by   the  Lord   alone,  and  is 
guarded  by  Him  as  the  angelic  heaven  is  guarded,  for  heaven 
is  included  in  it.     It  it  better  therefore  for   man    to  stud^ 

136 


RESPECTING   THE    SACKED    SCRIPTURE.  56 59 

the  "Word  in  its  literal  sense :  it  is  thence,  only,  that  doctrine 
is  afforded. 

57.  III.   That  genuine  truth,  which  doctrine  is  to  teach,  is 
apparent,  in  the  literal  sense  of  the  Word,  to  those  only  who  are 
in  illustration  from  the  Lord.      Illustration  comes  from  the 
Lord  alone,  and  is  afforded  to  those  who  love  truths  for  truth's 
sake,  and  apply  them  to  the  uses  of  life;  none  else  can  receive 
illustration  from  the  Word.     The  reason  why  illustration  comes 
from   the  Lord  alone,  is,  because  he  is  in  all  tilings  of   the 
Word ;  and  the  reason  of  its  being  afforded  only  to  those  who 
love  truths  for  truth's  sake,  and  apply  them  to  the  uses  of  life, 
is,  because  they  are  in  the  Lord,  and  the  Lord  in  them.     For 
the  Lord  is  His  own  Divine  Truth  ;  and  when  this  is  loved  for 
its  own  sake,  which  is  the  case  when  it  is  applied  to  use,  then 
the  Lord  is  in  it,  and  is  thus  present  with  the  man.     This  the 
Lord  teaches  in  John  :  "  At  that  day  ye  shall  know  that  ye  are 
in  me,  and  I  in  you.     He  that  hath  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me ; — and  I  will  love  him, 
and  will  manifest  myself  to  him.     And  my  Father  wUl  love 
him,  and  we  will  come  unto  him,  ahd  make  our  abode  with 
him"  (xiv.  20,  21,  23).     And  in  Matthew:  "Blessed  are  the 
pure  in  heart,  for  they  shall  see  God"  (v.  8).     These  are  they 
who  are  in  illustration  when  they  read  the  Word,  and  to  whom 
the  Word  appears  in  its  brightness  and  transparence. 

58.  The  reason  why  the  Word  appears  to  such  in  its  bright 
ness  and  transparence,  is,  because  there  is  both  a  spiritual  and 
celestial  sense  in  every  part  of  the  Word,  and  these  senses  are 
in  the  light  of  heaven ;  wherefore   the  Lord  by  these  senses 
and  their  light,  enters  by  influx  into  the  natural  sense  of  the 
Word,  and  into  the  light  thereof  abiding  in  man.     Hence  man 
acknowledges  the  truth  from  an  interior  perception,  and  after 
wards  sees  it  in  his  own  thought,  and  this  as  often  as  he  is  in 
the  affection   of  truth  for  truth's  sake ;  for  perception  comes 
from  affection,  and  thought  from  perception,  and  thence  arises 
acknowledgment,  which  is  called  faith.     But  more  of  this  shall 
be  said  in  the  following  article  concerning  the  conjunction  of 
the  Lord  with  man  through  the  Word. 

59.  With  these,  the  first  thing  to  be  done  is,  to  collect  for 
themselves  doctrine  from  the  literal  sense  of  the  Word,  and 
thus  to  kindle  a  light  for  their  further  advancement;  but  after 
doctrine  is  collected,  and  thus  the  light  is  kindled,  they  see 
the  Word  by  it.     Those  who  do  not  collect  doctrine  for  them 
selves,  first  inquire  whether  the  doctrine  collected  by  others,  and 
received  by  common  consent,  agrees  with  the  Word ;  and  to 
those  things  which  do  agree,  they  give  their  assent,  but  dissent 
from  those  things  which  do  not  agree:  thus  they  form  their 
own  doctrine,  and,  through  doctrine,  their  faith.     But  this  is 
onlv  the  case  with  those,  who,  not  being  too  much  drawn  away 

"  137 


59-  -61  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

by  the  cares  of  the  world,  are  able  to  exercise  their  intellectual 
sight ;  these,  if  they  love  truths  for  truth's  sake  and  apply 
them  to  the  uses  of  life,  are  in  illustration  from  the  Lord ; 
others,  if  they  are,  in  any  degree,  in  a  life  according  to  truth, 
may  learn  from  them. 

60.  The  very  reverse  happens,   where  men  interpret  the 
Word  by  the  doctrine  of  a  false  religion;  and  particularly  where 
they  confirm  such  doctrine  by  the  Word  with  a  view  to  their 
own  glory,  or  to  the  acquirement  of  worldly  wealth.    With  such 
persons  the  truths  of  the  Word  appear  as  in  the  shades  of  night, 
and  falsities  as  in  the  light  of  day :  they  read  truths,  but  they 
do  not  see  them,  and  if  they  see  the  shadow  of  them,  they  fal 
sify  them.    These  are  they  whom  the  Lord  describes  as  having 
eyes,  and  yet  they  see  not;  and  ears,  and  yet  they  do  not 
understand  (Matt.  xiii.  14,  15) ;   for  nothing  blinds  man  but 
his  own  proprium,  and  the  confirmation  of  what  is  false.     The 
propriuin  of  man  is  self-love,  and  the  conceit  of  self-intelligence 
thence  arising;  and  the  confirmation  of  what  is  false  is  darkness 
counterfeiting  light.     Hence  the  light  of  these  men  becomes 
merely  natural,  and  their  sight  is  like  that  of  a  person  who 
imagines  he  sees  phantoms  in  the  dark. 

61.  I  have  been  permitted  to  converse  with  several  after 
death,  who  believed  they  should  shine  as  the  stars  in  the  firma 
ment,  because,  as  they  said,  they  had  accounted  the  Word 
holy,  had  often  perused  it,  and  had  collected  many  things  from 
it,  whereby  they  had  confirmed  the  tenets  of  their  particular 
faith,  and  had  acquired  the  reputation  of  being  great  scholars 
and  learned  men ;  in  consequence  of  which  they  supposed  they 
should  be  advanced  to  the  dignity  of  a  Michael  or  a  Raphael. 
But  on  the  examination  of  several  of  them,  respecting  the  love 
which  influenced  them  in  their  study  of  the  Word,  it  was  dis 
covered  that  some  of  them  had  studied  it  from  a  principle  of 
self-love,  with  a  view  to  acquire  rank  and  distinction  in  the 
church,  and  some  from  a  principle  of  worldly  love  with  a  view 
to  gain.     On  their  examination,  also,  respecting  what  they  had 
learnt  from  the  Word,  it  was  discovered  that  they  did  not  know 
a  single  genuine  truth,  but  only  what  may  be  called  truth  falsi 
fied,  which,  in  its  own  proper  nature,  is  falsity;  and  they  were 
informed  that  this  was  a  consequence  of  reading  the  Word  only 
with  a  view  to  themselves  and  the  world,  without  regarding  the 
truth  of  faith  and  the  good  of  life  as  the  ends  of  their  reading. 
For  in  this  case,  where  self  and  the  world  are  the  ends,  the 
mind,  in  reading  the  Word,  abides  in  self  and  in  the  world, 
and  hence  their  thoughts  are  constantly  derived  from  their  own 
proprium,  or  selfhood,  and  the  proprium  of  man  is  in  utter 
darkness  respecting  all  things  that  relate  to  heaven  and  the 
church ;  so  that,  in  such  a  state,  it  is  impossible  for  man  to  be 
under  the  Lord's  guidance,  and  to  be  elevated  by  Him  into  the 

138 


RESPECTING   THE   SACKED   SCRIPTURE  61 64 

light  of  heaven;  of  consequence,  it  is  impossible  he  should  re 
ceive  any  influx  from  the  Lord  through  heaven.  I  have  also 
seen  such  persons  admitted  into  heaven,  but  when  they  were 
discovered  to  be  without  truths,  they  were  cast  down  again ; 
yet  still  they  remained  full  of  the  conceit  that  they  deserved  to 
be  in  heaven.  The  case  is  different  with  those  who  have  studied 
the  Word  from  the  affection  of  knowing  truth  for  truth's  sake, 
and  because  it  is  serviceable  to  the  uses  of  life,  not  only  in 
respect  to  themselves,  but  also  to  their  neighbour.  I  have  seen 
such  raised  up  into  heaven,  and  thus  into  the  light  wherein 
Divine  Truth  there  appears,  and  at  the  same  time  exalted  into 
angelic  wisdom  and  its  happiness,  which  is  life  eternal. 


VI.  THAT,  BY  THE  LITERAL  SENSE  OF  THE  WORD,  MAN  HAS  CON 
JUNCTION  WITH  THE  LORD,  AND  CONSOCIATION  WITH  THE  AN 
GELS. 

62.  THE  reason  that  man  has  conjunction  with  the  Lord  by 
means  of  the  Word,  is,  because  it  treats  of  him  alone,  and 
through  it  the  Lord  is  all  in  all,  and  is  called  the  Word,  as 
has  been  shewn  in  the  DOCTRINE  RESPECTING  THE  LORD.     The 
reason  that  such  conjunction  is  effected  by  the  literal  sense,  is, 
because  the  Word,  in  that  sense,  is  in  its  fulness,  in  its  holi 
ness,  and  in  its  power,  as  was  shewn  above.     This  conjunction 
is  not  apparent  to  man,  but  is  wrought  in  the  affection  and 
perception  of  truth,  and  thus  in  the  love  and  faith  of  Divine 
Truth  in  him. 

63.  The  reason  that  man  has  consociation  with  angels  by 
means  of  the  literal  sense,  is,  because  the  spiritual  and  celes 
tial  senses  are  included  in  that  sense,  and  the  angels  are  in 
those  senses;  the   angels  of  the  Lord's   spiritual  kingdom  in 
the  spiritual  sense  of  the  Word,  and  the  angels  of  the  Lord's 
celestial  kingdom  in  its  celestial  sense.     Those  two  senses  are 
evolved  or  unfolded  from  the  natural  or  literal  sense,  whilst  it 
is  read  by  a  person  who  accounts  the  Word  holy.     Such  evo 
lution  is  instantaneous ;    consequently,  the  consociation  is  so 
likewise. 

64.  That  the  spiritual  angels  are  in  the  spiritual  sense  of 
the  Word,  and  the  celestial  angels  in  its  celestial  sense,  has 
been  proved  to  me  by  manifold  experience.     It  was  given  me  to 
perceive,  that  whilst  I  was  reading  the  Word  in  its  literal  sense, 
communication  was  opened  with  the  heavens,  sometimes  with 
one  society,  sometimes  with  another:  what  I  understood  ac 
cording  to  the  natural  sense,  the  spiritual  angels  understood 
according  to  the  spiritual  sense,  and  the  celestial  angels  accord 

139 


64r  — 66  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

ing  to  the  celestial  sense,  and  this  in  an  instant ;  and  as  this 
communication  has  been  perceived  by  me  many  thousand  times, 
I  have  not  a  single  doubt  remaining  as  to  its  reality.  There 
are  spirits,  also,  who  are  below  the  heavens,  who  abuse  this 
communication;  for  they  read  over  particular  passages  in  the 
literal  sense  of  the  Word,  and  immediately  observe  and  note 
the  society  with  which  communication  is  effected.  From  these 
circumstances  it  is  given  me  to  know,  by  sensible  experience, 
that  the  Word,  as  to  its  literal  sense,  is  a  divine  medium  of 
conjunction  with  the  Lord,  and  with  heaven.  Concerning  this 
conjunction  by  the  Word,  see  also  what  is  said  in  the  work 
ON  HEAVEN  AND  HELL,  n.  303 — 310. 

65.  But  in  what  manner  this  unfolding  of  those   senses 
takes  place,  shall  be  also  explained  in  a  few  words;  but  that 
it  may  be  understood,  it  will  be  necessary  to  bear  in  mind  what 
was  said  above,  n.  6,  38,  concerning  successive  order  and  simul 
taneous  order ;  namely,  that  what  is  celestial,  spiritual,  and 
natural,  follow  one  after  another  in  successive  order,  from  the 
highest  things  which  are  in  heaven,  to  the  lowest  which  are  in 
the  world:  that  the  same  things  in  simultaneous  order  are  in 
the  lowest  degree,  which  is  the  natural,  one  being  placed  in 
juxta-position  with  the  other,  from  the  most  internal  to  the 
most  external;  and  that,  in  like  manner,  the  successive  senses 
of  the  Word,  the  celestial  and  spiritual,  are  simultaneously  in 
the  natural.     These  things  being  comprehended,  it  may,  in 
Borne  measure,   be   explained   to  the   undestanding,   in   what 
manner   the  two  senses,  the  celestial  and   the  spiritual,  are 
evolved  from  the  natural,  whilst  man  is  reading  the  Word;  for 
then  the  spiritual  angels  extract  and  call  forth  its  spiritual  con 
tents,  and  the  celestial  angels  its  celestial  contents:  nor  can 
they  do  otherwise,  because  those  things  are  to  them  homogene 
ous,  and  are  in  agreement  with  their  nature  and  essence. 

66.  But  this  may  first  be  illustrated  by  comparisons  drawn 
from  the  three  kingdoms  of  nature,  which  are  called  the  animal, 
the  vegetable,  and  the  mineral.     In  the  ANIMAL  KINGDOM,  for 
instance,-  when  the  food  is  turned  to  chyle,  the  blood  vessels 
extract  from   thence,  and  call  forth,  their  blood,  the  nervous 
fibres  their  juices,  and  the  substances  from  whence  those  fibres 
originate,  their  animal  spirit.     In   the  VEGETABLE  KINGDOM  : 
a  tree,  with  its  trunk,  branches,  leaves,  and  fruits,  is  supported 
on  its  root;  and  out  of  the  ground,  by  means  of  its  root,  ex 
tracts  and  calls  forth  a  grosser  juice  for  the  trunk,  branches, 
and  leaves,  a  purer  for  the  fleshy  parts  of  the  fruit,  and  the 
purest  of  all  for  the  seeds  within  the  fruit.     In  the  MINERAL 
KINGDOM  :  in  some  places  in  the  bowels  of  the  earth,  are  mine 
rals  impregnated  with  gold,  silver,  and  iron;,  the  gold,  silver, 
and  iron,  draw  their  respective  elements  from  the  subterraneous 
exhalations. 

140 


RESPECTING   THE   SACRED   SCRIPTURE.  0« 

67.  We  will  now  illustrate,  by  instances,  in  what  manner 
the  spiritual  angels  draw  forth  their  sense,  and  the  celestial 
angels  theirs,  from  the  natural  sense,  in  which  the  Word  is 
with  men.  Let  us  take  for  examples  five  commandments  of 
the  Decalogue.  THE  COMMANDMENT,  Honour  thy  father  and 
mother.  By  father  and  mother,  man  understands  a  father  and 
mother  on  earth,  and  also  all  those  who  are  in  the  place  of 
father  and  mother  ;  and  by  honouring  them,  he  understands  to 
hold  them  in  honour,  and  to  obey  them.  But  the  spiritual  angel 
understands  by  father  the  Lord,  and  by  mother  the  church,  and 
by  honouring  them,  he  understands  to  love  them.  And  the 
celestial  angel  by  father  understands  the  Divine  Love  of  the 
Lord,  by  mother  His  Divine  Wisdom,  and  by  honouring  them, 
to  do  good  from  Him.  THE  COMMANDMENT,  Thou  shalt  not 
steal.  By  stealing,  man  understands  to  rob,  to  defraud,  and 
under  any  pretence  to  take  from  another  what  belongs  to  him : 
whereas,  a  spiritual  angel,  by  stealing,  understands  to  deprive 
others  of  their  truths  of  faith  and  goods  of  charity,  by  means 
of  falsities  and  evils:  but  a  celestial  angel,  by  stealing,  under 
stands  to  attribute  to  self  what  belongs  to  the  Lord,  and  to 
appropriate  to  self  His  righteousness  and  merit.  Again:  Thou 
shalt  not  commit  adultery.  By  committing  adultery,  man  un 
derstands  to  commit  whoredom,  to  be  guilty  of  obscene  prac 
tices,  to  indulge  wanton  discourse,  and  to  entertain  lewd 
thoughts:  whereas  a  spiritual  angel,  by  committing  adultery, 
understands  to  adulterate  the  goods  of  the  Word,  and  to  falsity 
its  truths  :  but  a  celestial  angel,  by  committing  adultery,  un 
derstands  to  deny  the  Divinity  of  the  Lord,  and  to  profane  the 
Word.  Again  :  Thou  shalt  not  commit  murder.  By  murdering, 
man  understands,  not  only  the  taking  away  another's  life,  but 
likewise  bearing  malice  and  hatred  in  the  heart,  and  breathing 
a  revengeful  spirit  against  any  person,  even  to  death  :  whereas, 
by  murdering,  a  spiritual  angel  understands  to  play  the  devil's 
part,  and  destroy  men's  souls ;  and  a  celestial  angel,  by  mur 
dering,  understands  to  hate  the  Lord,  and  those  things  which 
are  the  Lord's.  Lastly,  Thou  shalt  not  hear  false  witness.  By 
bearing  false  witness,  man  understands  also  to  tell  lies?  and  to 
defame  any  person  :  whereas,  a  spiritual  angel,  by  bearing  false 
witness, understands  to  declare,and  endeavour  to  persuade  others, 
that  what  is  false  is  true,  and  what  is  evil  is  good,  and  vice 
versa :  but  a  celestial  angel,  by  bearing  false  witness,  under 
stands  to  blaspheme  the  Lord  and  the  Word.  These  instances 
may  serve  to  shew,  after  what  manner  the  spiritual  and  celestial 
senses  of  the  Word  are  unfolded  and  extracted  from  the  natural 
sense  in  which  they  are  included :  and,  what  is  wonderful,  the 
angels  extract  their  senses  without  having  any  knowledge  of  a 
man's  thoughts ;  but  still  the  thoughts  of  angels  and  men  make 
a  one  by  correspondences,  like  end,  cause,  and  effect ;  for  ends 


67 80  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

do  actually  exist  in  the  celestial  kingdom,  causes  in  the  spi 
ritual,  and  effects  in  the  natural  kingdom.  Such  conjunction 
by  correspondences  results  from  the  laws  of  creation.  Hence 
then  it  is,  that  man  has  consociation  with  angels  by  means 
of  the  Word. 

68.  The  reason  that  man  has  consociation  with  angels  by 
the  natural  or  literal  sense  of  the  Word,  is  likewise,  because  in 
every  man  from  creation,  there  are  three  degrees  of  life,  the 
celestial,  the  spiritual,  and  the  natural :  man,  however,  is  in 
the  natural  degree,  so  long  as  he  continues  in  this  world ;  and, 
at  the  same  time,  so  far  in  the  spiritual  degree,  as  he  is  prin 
cipled  in  genuine  truths,  and  so  far  in  a  celestial  degree  as  he 
is  principled  in  a  life  according  to  those  truths ;  nevertheless, 
he  is  not  admitted  into  the  spiritual  and  celestial  degrees  them 
selves  till  after  death.     But  more  concerning  this  elsewhere. 

69.  From  what  has  been  said,  it  must  appear  evident,  that 
only  in  the  Word,  by  which  man  has  conjunction  with  the  Lord 
and  consociation  with  the  angels,  there  is  spirit  and  life  ;  as 
the  Lord  says,  "  The  words  that  I  speak  unto  you,  they  are 
spirit  and  they  are  life"  (John  vi.  63).     "  The  water  that  I  shall 
give  him,  shall  be  in  him  a  well  of  water  springing  up  unto 
everlasting  life"  (John  iv.  14),     "  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the  mouth  of 
God"  (Matt.  iv.  4)."    "  Labour  not  for  the  meat  which  perisheth, 
but  for  that  meat  which  endureth  unto  everlasting  life,  which 
the  Son  of  Man  shall  give  unto  you"  (John  vi.  27). 


VTI.   THAT  THE  WORD  IS  IN  ALL  THE  HEAVENS,  AND  THAT  THE 
WISDOM  OF  THE  ANGELS  IS  THENCE  DERIVED. 

70.  THAT  the  Word  is  in  the  heavens,  has  remained  a  secret 
to  mankind  unto  this  day,  nor  could  it'be  made  known  so  long 
as  the  church  \vas  ignorant  that  angels  and  spirits  are  men  like 
men  in  this  our  world,  and  that  they  resemble  them  in  every 
particular,  with  this  only  difference,  that  they  themselves  are 
spiritual  beings,  and  that  all  things  which  they  have  amongst 
them  are  from  a  spiritual  origin ;  whereas  men  on  earth  are 
natural  beings,  and  all  things  amongst  them  are  from  a  natural 
origin.  So  long  as  this  remained  concealed,  it  could  never  be 
known  that  the  Word  is  also  in  the  heavens,  and  that  it  is  there 
read  by  the  angelic  inhabitants  ;  and  also  by  the  spirits  who  are 
beneath  the  heavens.  But  that  this  truth  might  not  remain 
for  ever  a  secret,  it  has  been  granted  me  to  be  in  fellowship 
with  angels  and  spirits,  and  to  converse  with  them,  and  to  see 
what  is  in  their  world,  and  afterwards  to  relate  to  mankind 
many  of  the  things  which  I  have  seen  and  heard :  this  I  have 
142 


>. 

RESPECTING    THE   SACRED   SCRIPTURE.  70 — 72 

done  in  a  work  concerning  HEAVEN  AND  HELL;  from  which, 
work  it  will  appear,  that  angels  and  spirits  are  men,  and  that 
they  have  amongst  them  an  abundance  of  all  such  things  as 
exist  amongst  men  on  earth.  That  angels  and  spirits  are  men, 
may  be  seen  in  that  work,  n.  73 — 77,  and  n.  453 — 456 ;  that 
similar  things  exist  amongst  them  that  exist  here  amongst  men, 
n.  170—190 ;  also,  that  they  have  divine  worship  amongst 
them,  and  hflve  preaching  in  their  temples,  n.  221 — 227;  like 
wise  writings  and  books,  n.  258 — 264;  and  also  the  Holy 
Scriptures  or  Word,  n.  259. 

71.  The  Word  in  heaven,  is  written  in  a  spiritual  style, 
which  differs  entirely  from  a  natural  style :  a  spiritual  style 
consists  of  mere  letters,  each  involving  some  particular  sense ; 
and  there  are  marks  above  the  letters,  which  exalt  the  sense. 
The  letters  in  use  amongst  the  angels  of  the  spiritual  king 
dom,  are  like  the  letters  used  in  printing  amongst  men;  and 
the  letters  in  use  amongst  the  angels  of  the  celestial  king 
dom,  each  of  which  in  itself  involves  some  entire  sense,  are 
like  the  Hebrew  old  letters,  but  inflected  above  and  beneath, 
with  marks  above,  between,  and  within  them.     As  their  writ 
ing  is  of  such  a  nature,  there  are  not  any  names  of  persons 
and  places  in  their  Word,  as  in  ours,  but  instead  of  names 
are   the   things   which   they  signify ;    thus  instead   of  Moses 
is  mentioned  the  historical  Word ;  instead  of  Elias,  the  pro 
phetic  Word ;  instead  of  Abraham,  Isaac,  and  Jacob,  the  Lord 
with  respect  to  His  Divine-celestial,  His  Divine-spiritual,  and 
His  Divine-natural ;  instead  of  Aaron,  the  priestly  office ;  in 
stead  of  David,  the  kingly  office,  each  in  relation  to  the  Lord ; 
instead  of  the  names  of  the  twelve  sons  of  Jacob,  or  the  tribes 
of  Israel;  and  instead  of  the  names  of  the  Lord's  twelve  dis 
ciples,  various  things  respecting  heaven  and  the  church ;  in 
stead  of  Zion  and  Jerusalem,  the  church  as  to  doctrine  derived 
from  the  Word ;  instead  of  the  land  of  Canaan,  the  church 
itself;  instead  of  the  places  and  cities  therein,  on  this  side  the 
river  Jordan,  and  beyond  it,  various  things  relating  to  the 
church  and  its  doctrine.     The  case  is  the  same  in  respect  to 
numbers ;  they  do  not  occur  in  the  copies  of  the  Word  written 
in  heaven,  but  instead  of  them  are  expressed  the  things  with 
which  the  numbers  correspond.     It  may  hence  be  seen,  that 
the  Word  in  heaven  corresponds  to  our  Word,  and  that  conse 
quently  they  are  one,  for  correspondences  make  things  one. 

72.  It  is  a  wonderful  circumstance,  that  the  Word  in  hea 
ven  is  so  written,  that  the  simple  may  understand  it  in  sim 
plicity,  and  the  wise  in  wisdom ;  for  there  are  various  points 
and  marks  over  the  letters,  which,  as  we  observed,  exalt  the 
sense,  but  to  which  the  simple  do  not  attend,  nor  understand 
their  meaning ;  whereas,  the  wise  are  attentive  to  them,  every 
one  in  proportion  to  his  wisdom,  even  to  its  highest  degree.    A 

143 


72 — 76  THE    DOCTRINE   OF   THE   NEW   JERUSALEM 

copy  of  the  Word,  written  by  angels  under  the  Lord's  inspira 
tion,  is  kept  by  every  considerable  society,  in  a  sacred  repository 
appointed  for  that  purpose,  to  preserve  it  from  any  alteration  in 
any  of  its  points  or  marks.  The  "Word  in  our  world  is  so  far 
similar  to  that  in  heaven,  that  the  simple  understand  it  in  sim 
plicity,  and  the  wise  in  wisdom ;  but  }7et  this  difference  of  un 
derstanding  in  our  world  arises  from  a  different  ground,  and  is 
effected  in  a  different  manner. 

73.  The  angels  themselves  confess  that  they  derive  all  their 
wisdom  from  the  Word,  for  in  proportion  to  their  understanding 
of  the  Word,  is  the  degree  of  light  in  which  they  dwell:  the 
light  of  heaven  is  Divine  Wisdom,  which  appears  before  the 
eyes  of  the  angels  as  light.     In  the  sacred  repository,  wrhere 
{he  copy  of  the  Word  is  kept,  the  light  is  bright  and  flaming, 
exceeding  every  degree  of  light  that  shines  in  the  other  parts 
of  heaven  without:  the  cause  has  already  been  mentioned — that 
the  Lord  is  in  the  Word. 

74.  The  wisdom  of  the  celestial  angels  exceeds  the  wisdom 
of  the  spiritual  angels  almost  as  much  as  the  wisdom  of  the 
spiritual  angels  exceeds  the  wisdom  of  men ;  and  this  because 
the  celestial  angels  are  in  the  good  of  love  from  the  Lord,  and 
the  spiritual  angels  in  the  truths  of  wisdom  from  the  Lord ;  and 
wherever  the  good  of  love  is,  there  wisdom  resides  at  the  same 
time ;  but  where  truths  are,  there  no  more  wisdom  resides,  than 
in  proportion  to  the  good  of  love  by  which  it  is  attended.    This 
is  the  reason  why  the  Word,  in  the  Lord's  celestial  kingdom,  is 
differently  written  from  the  Word  in  His  spiritual  kingdom ;  for 
in  the  Word  of  the  celestial  kingdom  the  goods  of  love  are  the 
things  expressed,  and  the  marks  denote  affections ;  but  in  the 
Word  of  the  spiritual  kingdom  the  truths  of  wrisdom  are  the 
things  expressed,  and  the  marks  denote  perceptions. 

75.  From  what  has  been  observed  we  may  conclude,  how 
great  the  wisdom  must  be  which  lies  concealed  in  the  Word  we 
have  here  on  earth ;  for  in  this  all  angelic  wisdom,  which  is  in 
expressible,  is  hidden  ;  and  every  man  who  is  made  an  angel 
by  the  Lord  by  means  of  the  Word,  comes  into  this  wisdom 
after  death. 


VHI.  THAT  THE  CHURCH  EXISTS  FROM  THE  WORD,  AND  THAT, 
WITH  MAN,  THE  QUALITY  OF  THE  CHURCH  IS  ACCORDING  TC 
HIS  UNDERSTANDING  OF  THE  WORD. 

76.  THAT  the  church  exists  from  the  Word,  cannot  possibly 
be  a  matter  of  doubt ;  for  the  Word  is  Divine  Truth  itself  (n. 
1 — 4) ;  the  doctrine  of  the  church  is  derived  from  the  Word  (n. 


RESPECTING   THE    SACRED    SCRIPTURE.  76 Y8 

50 — 61) ;  and  conjunction  with  the  Lord  is  effected  by  means 
of  the  Word  (n.  62—69).  But  that  the  understanding  of  the 
Word  constitutes  the  church,  may  be  made  a  matter  of  doubt; 
as  there  are  some  who  believe  that  they  belong  to  the  church, 
merely  because  they  are  in  possession  of  the  Word,  and  read  it, 
or  hear  it  from  the  minister,  and  have  some  knowledge  of  its 
literal  sense ;  although,  at  the  same  time,  they  are  totally  igno 
rant  of  its  meaning,  and  how  it  is  to  be  understood  in  different 
passages;  which  some  make  a  matter  of  small  account.  It  will 
be  necessary  to  prove,  then,  that  it  is  not  merely  the  Word 
which  constitutes  the  church,  but  the  right  understanding  of  it, 
and  that  the  quality  of  the  church  is  determinable  by  the  un 
derstanding  of  the  Word  amongst  its  members.  This  is  con 
firmed  from  these  circumstances. 

77.  The  Word  is  properly  the  Word  according  to  the  under 
standing  of  it  with  men,  that  is,  as  it  is  understood :  if  it  is 
not  understood,  it  indeed  is  called  the  Word,  but  in  reality  it 
is  not  such  with  man.     The  Word  is  truth,  according  to  the 
understanding  of  it ;  for  the  Word  may  be  not  the  truth,  inas 
much  as  it  may  be  falsified.     The  Word  is  spirit  and  life  ac 
cording  as  it  is  understood ;  for  the  mere  letter,  without  the 
understanding  of  it,  is  dead.     Since,  therefore,  man  has  truth 
and  life  according  to  his  understanding  of  the  Word,  so  also  he 
has  faith  and  love  according  to  it ;  for  truth  has  relation   to 
faith,  and  love  to  life.     Now  because  it  is  by  faith  and  love, 
and  according  to  them,  that  the  church  exists,  it  follows,  that 
by  the  understanding  of  the  Word,  and  according,  to  it  the 
church  is  a  church; — a  noble  church  if  grounded  in  genuine 
truths,  an  ignoble  one  if  not  in  genuine  truths,  and  a  ruined 
one  if  in  falsified  truths. 

78.  Moreover,  the  Lord  is  present  and  in  conjunction  with 
man  thro  a  -Hh.  the  Word,  seeing  that  the  Lord  is  the  Word,  and, 
as  it  wer*».  converses  in  it  with  man,  because  the  Lord  is  Divine 
Truth  >faelf,  and  the  Word  is  Divine  Truth  also.     From  hence 
it  plainly  appears,  that  the  Lord  is  present  with  man,  and  in. 
conjunction  with  him,  according  to  his  understanding  of  the 
Word :  for,  according  to  it  man  has  truth,  and  from  fehence 
faith,  and  also  love,  and  thence  life.     The  Lord  is  also  present 
with  man  through  the  reading  of  the  Word;  but  he  is  in  con 
junction  with  him  through  the  understanding  of  truth  derived 
from  the  Word,  and  according  to  it ;  and  in  proportion  as  the 
Lord  is  in  conjunction  with  man,  so  much  of  the  church  is  in 
man.     The  church  is  properly  in  man ;  the  church  without  him 
is  the  church  with  many  others  in  whom  the  church  is.     This 
is  meant  by  the  Lord's  answer  to  the  Pharisees,  on  their  inquir 
ing  when  the  kingdom  of  God  should  come  :  "  The  kingdom  of 
God  is  within  you"  (Luke  xvii.  21) :  by  the  kingdom  of  God  is 
here  meant  the  Lord,  and  the  church  from  Him. 

145  K 


THE    DOCTRINE    OF   THE   NEW    JERUSALEM 

79.  Many  parts  of  the  prophetical  writings,  where  the 
church  is  treated  of,  treat  also  of  the  understanding  of  the 
Word,  and  it  is  taught  that  the  church  cannot  exist  but  where 
there  is  a  just  understanding  of  the  Word,  and  that  the  state 
and  nature  of  the  church  is  always  to  be  determined  by  the 
manner  in  which  the  Word  is  understood  by  those  who  belong 
to  the  church.  The  prophets,  in  many  parts  of  their  writings, 
describe  the  Israelitish  and  Jewish  church  as  totally  destroyed 
and  annihilated,  in  consequence  of  falsifying  the  meaning  or 
understanding  of  the  Word ;  for  the  destruction  of  the  church 
proceeds  from  no  other  source  than  this.  The  understanding 
of  the  Word,  both  true  and  false,  is  described  in  the  prophetic 
writings,  particularly  in  the  prophet  Hosea,  by  EPHRAIM  ;  for 
the  understanding  of  the  Word  in  the  church  is  signified  in  the 
Word  by  Ephraim.  As  the  understanding  of  the  Word  con 
stitutes  the  church,  therefore  Ephraim  is  called  "a  dear  son 
and  a  pleasant  child"  (Jerem.  xxxi.  20) ;  "  the  first-born" 
(Jerern.  xxxi.  9);  "the  strength  of  the  head  of  Jehovah'" 
(Psalm  Ix.  7;  cviii.  8);  "a  mighty  man"  (Zech.  x.  7);  "he 
that  ijlleth  the  bow"  (Zech.  ix.  13);  and  the  children  of 
Ephraim  are  called  "  armed  and  shooters  with  the  bow"  (Psalm 
Ixxviii.  9) ;  for  by  a  bow  is  signified  doctrine  derived  from  the 
Word  combating  with  falsities.  For  the  same  reason,  also, 
Israel  stretched  out  his  right  hand  upon  Ephraim,  and  blessed 
him  (Gen.  xlviii.  14) ;  and  he  was  also  accepted  in  lieu  of 
Reuben  (ver.  5) ;  and  for  the  same  reason,  Ephraim,  with  his 
brother  Manasseh,  under  the  name  of  their  father  Joseph,  was 
exalted  by  Moses,  in  his  blessing  of  the  children  of  Israel, 
above  all  the  rest  (Dent,  xxxiii.  13 — 17).  But  the  state  and 
nature  of  the  church  when  the  understanding  of  the  Word  is 
destroyed,  is  also  described  in  the  writings  of  the  prophets  by 
Ephraim,  particularly  in  Hosea  ;  as  in  these  passages  :  "  Israel 
and  Ephraim  shall  fall  in  their  iniquity ;  Ephraim  shall  be  de 
solate  ;  Ephraim  is  oppressed  and  broken  in  judgment;  I  will 
be  unto  Ephraim  as  a  lion :  I,  even  I,  will  tear  and  go  away, 
I  will  take  away,  and  none  shall  rescue  him"  (v.  5,  9,  11,  14). 
"  O  Ephraim,  what  shall  I  do  unto  thee?  For  thy  goodness  is 
as  a  morning  cloud,  and  as  the  early  dew  it  goeth  away"  (Hos. 
vi.  4).  "They  shall  not  dwell  in  the  land  of  Jehovah,  but 
Ephraim  shall  return  to  Egypt,  and  shall  eat  unclean  things  in 
Assyria"  (Hosea  ix.  3).  The  land  of  Jehovah  is  the  church ; 
Egypt  is  the  scientific  principle  of  the  natural  man  Assyria  is 
reasoning  founded  on  it;  therefore  it  is  said,  that  Ephraim 
shall  return  into  Egypt,  and  shaa  eat  unclean  things  in  Assyria. 
"  Ephraim  feedeth  on  wind,  and  followeth  after  the  east  wind  ; 
he  daily  increaseth  lies  and  desolations  ;  and  they  do  make  a 
covenant  with  the  Assyrians,  and  oil  is  carried  into  Egypt" 
(Hos.  xii.  1).  To  feed  on  wind,  to  follow  after  the  east  wind, 
146 


RESPECTING   THE   SACRED   SCRIPTURE.  79,  80 

to  increase  lies  and  desolations,  is  to  falsify  truths,  and  so  to 
destroy  the  church.  The  same  is  also  signified  by  the  whoredom 
of  Ephrairn,  for  whoredom  signifies  the  falsification  of  the  un 
derstanding  of  the  Word,  that  is,  of  its  genuine  truth;  as  in 
these  passages:  "For  now,  O  Ephraim,  thou  committest  whore 
dom,  and  Israel  is  defiled"  (Hosea  v.  3).  "  I  have  seen  a  hor 
rible  thing  in  the  house  of  Israel ;  there  is  the  whoredom  of 
Ephraim,  Israel  is  defiled"  (Hosea  vi.  10).  Israel  means  the 
church  itself,  and  Ephraim'  the  understanding  of  the  Word, 
which  determines  the  state  and  quality  of  the  church;  wherefore 
it  is  said,  "  Ephraim  committed  whoredom,  and  Israel  is  de 
filed."  But  as  the  church  amongst  the  children  of  Israel  and 
Judah  was  totally  destroyed  by  falsifications  of  the  Word,  there 
fore  it  is  thus  said  of  Ephraim  :  "Shall  I  give  thee  up,  Ephraim? 
shall  I  deliver  thee,  Israel?  How  shall  I  make  thee  as  Admah  ? 
How  shall  I  set  thee  at  Zeboim"  (Hosea  xi.  8).  Now  since  the 
prophet  Hosea,  from  the  first  chapter  to  the  last,  treats  of  the 
falsification  of  the  Word,  and  of  the  consequent  destruction  of 
the  church;  and  because  the  falsification  of  the  Word  is  there 
signified  by  whoredom ;  therefore  he  was  commanded,  for  the 
purpose  of  representing  that  state"  of  the  church,  "  to  take  unto 
himself  a  wife  of  whoredoms,  and  children  of  whoredoms"  (i.  1). 
And  again:  "to  take  to  himself  an  adulteress"  (iii.  1).  We 
have  quoted  these  passages,  for  the  sake  of  shewing  and  proving 
from  the  Word,  that  the  quality  of  the  church  is  always  deter 
mined  by  its  understanding  of  the  Word;  and  that  it  is  excellent 
and  precious,  if  its  understanding  be  grounded  on  the  genuine 
truths. of  the  Word;  but  that  it  is  ruined,  yea,  filthy,  if  it  be 
grounded  on  truths  falsified.  For  a  further  confirmation,  that 
by  Ephraim  is  signified  the  understanding  of  the  Word,  and, 
in  a  contrary  sense,  the  falsification  of  it,  and  that  thence 
proceeds  the  destruction  of  the  church,  the  other  passages  which 
treat  of  Ephraim  may  be  referred  to ;  as  in  Hosea  iv.  IT,  18  ; 
vii,  1,  11 ;  viii.  9,  11 ;  ix.  11,  12,  13,  16.;  x.  11 ;  xi.  3 :  xii.  1, 
9,  15 ;  xiiL'  1,  12 ;  Isaiah  xvii.  3 ;  xxviii.  1 ;  Jerem.  iv.  15 ; 
xxxi.  6,  18;  1.  19;  Ezekiel  xxxvii.  16;  xlviii.  5;  Obad.  9; 
Zech.  ix,  10. 


IX.  THAT  THERE  IS  A  MARRIAGE  OF  THE  LORD  AND  THE  CHURCH, 
AND  THENCE  A  MARRIAGE  OF  GOOD  AND  TRUTH,  IN  EVERY 
PART  OF  THE  WORD. 

80.  THAT  there  is  a  marriage  of  the  Lord  and  the  church, 
and  thence  a  marriage  of  good  and  truth,  in  every  part  of  the 
Word,  has  never  yet  been  discovered  ;  neither  could  it  be  dis- 
147 


80 — 83  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

covered,  so  long  as  the  spiritual  sense  of  the  Word  remained 
unknown  :  for  this  sense  alone  can  make  manifest  such  a  mar 
riage.  There  are  two  senses  contained  in  the  Word,  which  lie 
concealed  in  its  literal  sense,  and  which  are  called  spiritual  and 
celestial :  what  belongs  to  the  spiritual  sense  of  the  Word  has 
more  particular  relation  to  the  church ;  and  what  belongs  to  the 
celestial  sense,  to  the  Lord :  the  contents  also  of  the  spiritual 
sense  have  relation  to  Divine  Truth,  and  the  contents  of  the 
celestial  sense  to  Divine  Good  ;  and  this  is  the  ground  of  the 
above-mentioned  marriage  in  the  Word.  But  this  is  only  appa 
rent  to  those  who,  by  virtue  of  the  spiritual  and  celestial  sense 
of  the  Word,  are  acquainted  with  the  signification  of  its  names 
and  expressions;  for  some  particular  names  and  expressions 
are  predicated  of  good,  and  some  of  truth,  and  some  include 
both ;  wrherefore,  without  the  knowledge  of  such  signification, 
it  is  impossible  to  see  how  such  a  marriage  exists  in  every  part 
of  the  Word ;  and  this  is  the  reason  why  this  arcanum  was 
never  discovered  before. 

81.  Inasmuch  as  there  is  such   a  marriage  in  every  part  of 
the  Word,  therefore  we  frequently  find  in  the  Word  two  ex 
pressions  which  appear  like  repetitions  of  one  and  the  same 
thing :  they  are,  however,  not  repetitions ;  but  one  has  rela 
tion  to  good,  and  the  other  to  truth,  and  both,  taken  together, 
effect  the  conjunction  of  good   and  truth,   and   consequently 
make  them  one.     This,  also,  is  the  true  ground  of  the  divinity 
of  the  Word  and  its  sanctity;  for  in  every  divine  work  there  is 
a  conjunction  of  good  with  truth,  and  of  truth  with  good. 

82.  The  reason  why  we  assert  the  marriage  of  good  and 
truth  in  the  Word  to  be  a  consequence  of  the  marriage  of  the 
Lord  and  the  church  therein,  is,  because  wherever  there  is  a 
marriage  of  the  Lord  and  the  church,  there  also  is  a  marriage 
of  good  and  truth,  the  latter  marriage  being  derived  from  the 
former :  for  when  the  church,  or  any  member  of  it,  is  princi 
pled  in  truths,  then  the  Lord  flows-in  by  good  into  those  truths, 
and  communicates  life  to  them;  or,  what  amounts  to  the  same, 
when  the  church,  or  any  member  of  the  church,  is  in  the  un 
derstanding  of  truth,  then  the  Lord  flows-in,  by  the  good  of 
love  and  charity,  into  that  understanding,  and  thus  infuses  life 
into  it. 

83.  There  are  two  faculties  of  life  in  every  man,  which  are 
called  understanding  and  will  :  the  understanding  is  the  recep 
tacle  of  truth,  and  thence  of  wisdom ;  and  the  will  is  the  re 
ceptacle  of  good,  and  thence  of  charity.     These  two  faculties 

X  ought  to  be  united,  and  make  a  one,  in  order  that  man  may 
be  a  member  of  the  church;  and  they  are  so  united,  when  a 
man  forms  his  understanding  by  genuine  truths,  which  is  done 
to  all  appearance  as  of  himself,  and  when  his  will  is  replenished 
with  the  good  of  love,  which  is  effected  by  the  Lord.  Hence 
148 


RESPECTING   THE    SACRED   SCRIPTURE.  83 85 

man  derives  the  life  of  truth  and  the  life  of  good ;  the  life  of 
truth  in  his  understanding,  from  his  will,  and  the  life  of  good 
in  his  will,  by  his  understanding.  In  this  consists  the  marriage 
of  good  and  truth  in  man,  as  well  as  the  marriage  of  the  Lord 
and  the  church  with  man.  Concerning  this  reciprocal  con 
junction,  which  is  here  called  a  marriage,  more  may  be  seen  in 
the  works  entitled,  ANGELIC  WISDOM,  CONCERNING  THE  DIVINE 
LOVE  AND  DIVINE  WISDOM,  and  CONCERNING  THE  DIVINE 
PROVIDENCE. 

84.  That  there  frequently  are  two  expressions  used  in  the 
Word,  which  appear  like  repetitions  of  the  same  thing,  must 
be  evident  to  every  attentive  reader ;  as.  for  instance,  brother 
and  companion,  }K>or  and  needy,  wilderness  and  desert,  vacuity 
and  emptiness,  foe  and  enemy,  sin  and  iniquity,  anger   and 
wrath,  nation  and  people,  joy  and  gladness,  mourning  and 
weeping,  justice  and  judgment,  &c.     These  appear  to  be  sy 
nonymous  expressions,  when  in  fact  they  are  not ;  for  the  terms 
brother,  poor,  wilderness,  vacuity,  foe,  sin,  anger,  nation,  joy, 
mourning,   and  justice,   are  predicated  of  good,  and,  in  the 
opposite  sense,  of  evil ;  whereas  the  terms  companion,  needy, 
desert,  emptiness,  enemy,  iniquity,  wrath,   people,  gladness, 
weeping,  and  judgment,  are  predicated  of  truth,  and,  in  the 
opposite  sense,  of  what  is  false  :  and  yet  it  must  appear  to  the 
reader  who  is  unacquainted  with  this  arcanum,  as  if  the  terms 
poor  and  needy,  desert,  and  wilderness,  vacuity,  and  emptiness, 
&c.,  meant  the   same  thing,   whereas,  they  do  not,  but  yet 
form  one  thing  by  conjunction.     In  the  Word,  also,  we  fre 
quently  find  two  thingsjoined  together,  as  fire  and  flame,  gold 
and  silver,  brass  and  iron,  wood  and  stone,  bread  and  wine, 
purple  and  fine  linen.  &c.,  because  fire,  gold,   brass,    wood, 
bread,  and  purple,  are  predicated  of  good ;  but  flame,  silver, 
iron,  stone,  water,  wine,  and  fine  linen,  are  predicated  of  truth. 
In  like  manner  it  is  said,  that  God  is  to  be  loved  with  all  the 
heart,  and  with  all  the  soul ;  and  also,  that  God  will  create  in 
man  a  new  heart  and  a  new  spirit;  for  the  heart  is  predicated 
of  the  good  of  love,  and  the  soul  and  spirit  of  the  truths  of 
faith  from  that  good.     There  are  some  expressions,  also,  which 
in  consequence  of  partaking  alike  both  of  good  and  truth,  are 
used  by  themselves,  without  the  adjunction  of  others.     But 
these,  and  many  things  besides,  are  apparent  only  to  the  angels, 
and  to  those  who  see  into  the  spiritual  sense  of  the  Word, 
whilst  they  are  reading  the  natural  sense. 

85.  It  would  be  tedious  to  shew  from  the  Word,  that  two 
expressions  of  this  nature  are  used,  for  it  would  fill  a  volume 
to  quote  all  the  particular  cases  where  such  double  expressions 
occur ;  I  shall,  however,  in  order  to  remove  all  doubt  on  this 
subject,  produce  some  passages  where  the  terms  judgment  and 
justice,  nation  and  people,  joy  and  gladness,  are  used  togethej 

149 


85  THE    DOCTRINE    OF   THE    NEW   JERUSALEM 

Judgment  and  justice  are  mentioned  together  in  these  places : 
"  The  city  was  roll  of  judgment,  justice  lodged  in  it "  (Isaiah  i. 
21).  "  Zion  sliall  be  redeemed  with  judgment,  and  her  converts 
with  justice  "  (Isaiah  i.  27).  "  Jehovah  of  hosts  shall  be  exalted 
in  judgment,  and  God  that  is  holy  shall  be  sanctified  injustice  " 
(Isaiah  v.  16).  "He  shall  sit  upon  the  throne  of  David,  and 
his  kingdom,  to  establish  it  with  judgment  and  with  justice  " 
(Isaiah  ix.  7).  "Jehovah  shall  be  exalted,  for  He  dwelleth  on 
high,  He  hath  filled  Zion  with  judgment  and  justice"  (Isaiah 
xxxiii.  5).  "  Thus  saith  Jehovah,  Keep  ye  judgment,  and  do 
justice  ;  for  my  salvation  is  near  to  come,  and  my  justice  to  be 
revealed"  (Isaiah  Ivi.  1).  "As  a  nation  that  did  justice,  and 
forsook  not  the  judgments  of  their  God :  they  ask  of  me  the 
judgments  of  justice  "  (Isaiah  Iviii.  2).  "  And  thou  shalt  swear 
Jehovah  liveth,  in  truth,  in  judgment  and  in  justice'1''  (Jerem. 
iv.  2).  "  Let  him  that  glorieth  glory  in  this,  that  Jehovah  doth 
judgment  and  justice  in  the  earth  "  (Jerem.  ix.  24).  "  Execute 
ye  judgment  and  justice.  Woe  unto  him  that  buildeth  his  house 
\v  \\hontjustice  and  his  chambers  without  judgment.  Did  not 
thy  father  do  judgment  and  justice,  and  then  it  was  well  with 
him?"  (Jerem.  xxii.  3,  13,  15).  "I  will  raise  unto  David  a 
righteous  branch,  and  a  king  shall  reign,  and  shall  execute 
judgment  and  justice  in  the  earth  "  (Jerem.  xxiii.  5  ;  xxxiii.  15). 
4  "If  a  man  be  ju*st,  and  do  judgment  and  justice"  (Ezek.  xviii. 
5).  "If  the  wicked  man  turn  from  his  sin,  and  do  judgment 
and  justice, — none  of  his  sins — shall  be  mentioned  unto  him; 
he  hath  done  judgment  and  justice,  he  shall  surely  live"  (Ezek. 
xxxiii.  14,  16,  19).  "I will  betroth  thee  unto  me  forever, — in 
judgment  and  justice,  and  in  loving-kindness  and  in  mercies" 
(Hosea  ii.  19).  "  Let  judgment  run  down  as  waters  and  justice 
as  a  mighty  stream  "  (Amos  v.  24).  "Ye  have  turned  judgment 
into  gall,  and  the  fruit  of  justice  into  hemlock"  (Amos  vi.  12). 
"  Jehovah  shall  plead  my  cause,  and  execute  judgment  for  me: 
He  will  bring  me  forth  to  the  light,  and  I  shall  behold  His 
justice"  (Micah  vii.  9).  "Thy  justice  is  like  the  great  moun 
tains,  and  thy  judgments  are  a  great  deep7'  (Psalm  xxxvi.  6). 
"  Jehovah  shall  bring  forth  thy  justice  as  the  light,  and  thy 
judgment  as  the  noon-day"  (Psalm  xxxvii.  6).  "  He  shall  judge 
thy  people  with  justice  and  thy  poor  with  judgment"  (rsalm 
Ixxii.  2).  "Justice  and  judgment  are  the  habitation  of  His 
throne"  (Psalm  xcvii.  2).  "  When  I  sliall  have  learnt  the 
judgment  of  thy  justice.  Seven  times  a  day  do  I  praise  thee, 
because  of  H\Q  judgments  of  thy  justice"  (Psalm  cxix.  7,  161). 
"  He  executed  the  justice  of  Jehovah  and  His  judgments  with 
Israel"  (Deut.  xxxiii.  21).  "  He  shall  reprove  the  world  of  sin. 
of  justice  and  of  judgment"  (John  xvi.  8,  10  ;  and  elsewhere). 
The  reason  why  'judgment  and  justice  are  so  often  mentioned 
together,  is,  because  judgment  is  predicated  of  truth,  and  jus 
150 


RESPECTING   THE   SACRED   SCRIPTURE.  85,  86 

tice  of  good ;  wherefore  by  executing  judgment  and  justice,  is 
also  meant  to  act  from  a  principle  of  truth  and  good.  The 
reason  why  judgment  is  predicated  of  truth,  and  justice  of 
good,  is,  because  the  government  of  the  Lord  in  the  spiritual 
kingdom  is  catted  judgment,  and  the  government  of  the  Lord  in 
the  celestial  kingdom  is  called  justice  ;  concerning  which  more 
may  be  seen  in  the  treatise  ON  HEAVEN  AND  HELL,  n.  214, 
215.  Because  judgment  is  predicated  of  truth,  therefore,  in 
many  places,  mention  is  made  of  truth  and  justice,  as  in  Isaiah 
xi.  5;  and  Psalms  Ixxxv.  12  ;  and  in  other  places. 

86.  The  reason  why  repetitions  as  it  were  of  the  same 
thing  are  used  in  the  Word,  on  account  of  the  marriage  of 
good  and  truth,  may  be  more  clearly  seen  in  those  places  where 
the  terms  nation  and  people  are  used ;  as  in  the  following : 
"  Ah!  sinful  nation,  &people\&fa\\  with  iniquity"  (Isaiah  i.  i). 
"The people  that  walked  in  darkness,  have  seen  a  great  light; 
— thou  hast  multiplied  the  nation"  (Isaiah  ix.  2,  3).  "  O  As 
syrian,  the  rod  of  mine  anger, — I  will  send  him  against  a 
hypocritical  nation,  and  against  the  people  of  my  wrath  will  I 
give  him  a  charge"  (Isiah  x.  5,  6).  "  In  that  day  there  shall 
be  a  root  of  Jesse,  which  shall  stand  for  an  ensign  of  the 
people  •  to  it  shall  the  nations  seek"  (Isaiah  xi.  10).  "  He  who 
smote  the  people  in  wrath  with  a  continual  stroke :  He  that 
ruled  the  nations  in  anger"  (xiv.  6).  "In  that  time  shall  the 
present  be  brought  unto  Jehovah  of  hosts,  of  ^people  scattered 
and  peeled — a  nation  meted  out  and  trodden  underfoot"  (Isaiah 
xviii.  7).  "Therefore  shall  the  strong  people  glorify  thee,  the 
city  of  terrible  nations  shall  fear  thee"  (Isaiah  xxv.  3).  "  Je 
hovah  will  destroy  in  this  mountain  the  face  of  the  covering 
cast  over  allpeople,  and  the  veil  that  is  spread  over  all  nations" 
(Isaiah  xxv.  7).  "  Come  near,  ye  nations,  to  hear :  and  hearken, 
ye  people"  (Isaiah  xxxiv.  1).  "I  have  called  thee  for  a  covenant 
of  the  people,  for  alight  of  the  nations"  (Isaiah  xlii.  6).  "Let 
all  the  nations  be  gathered  together,  and  let  the  people  be  as 
sembled"  (Isaiah  xliii.  9).  "  Behold,  I  will  lift  up  my  hand  to 
the  nations,  and  set  up  my  standard  to  the  people"  (Isaiah  xlix. 
22).  "Behold,  I  have  given  him  for  a  witness  to  the  people,  a 
leader  and  a  commander  to  the  nations"  (Isaiah  Iv.  4).  "  Be 
hold,  a  people  cometh  from  the  north  country,  and  a  great 
nation — from  the  sides  of  the  earth"  (Jerem.  vi.  22).  "  Neither 
will  I  cause  men  to  hear  in  thee  the  shame  of  the  nations  any 
more,  neither  shalt  thou  bear  the  reproach  of  the  people  any 
more"  (Ezek.  xxxvi.  15).  "  All  people  and  nations  shall  serve 
him"  (Dan.  vii.  14).  "  Spare  thy  people,  O  Jehovah,  and  give 
not  thine  heritage  to  reproach  ;  that  the  nations  should  rule 
over  them"  (Joel  ii.  17).  "  The  residue  of  my  people  shall  spoil 
them,  and  the  remnant  of  my  nation  shall  possess  them"  (Zeph, 
ii.  9).  "  Many  people,  and  strong  nations,  shall  come  to  seek 


86,  87  THE   DOCTRINE    OF   THE   NEW   JERUSALEM 

Jehovah  in  Jerusalem"  (Zech.  viii.  22).  "Mine  eyes  have  seen 
thy  salvation,  which  thou  hast  prepared  before  the  face  of  all 
people,  a  light  to  lighten  the  nations"  (Luke  ii.  30,  31,  32). 
"Thou  hast  redeemed  us  by  thy  blood  out  of  every  people  ancl 
nation?  (Apoc.  v.  9V  "  Thou  must  prophesy  again  before  many 
people  and  nations  (Apoc.  x.  11).  "Thou  hast  made  me  the 
liead  of  the  nations,  &  people  whom  I  have  not  known  shall 
.serve  me"  (Psalms  xviii.  43).  "Jehovah  bringeth  the  counsel  of 
the  nations  to  nought  ;  He  maketh  the  devices  of  the  people  of 
none  effect"  (Psalms  xxxiii.  10).  "  Thou  makest  us  a  by-word 
among  the  nations,  a  shaking  of  the  head  among  the  people" 
(Psalms  xliv.  14).  "  Jehovah  shall  subdue  the  people  under  us, 
and  th  Q  nations  under  our  feet.  God  reigneth  over  the  nations, 
the  princes  of  the  people  are  gathered  together,  even  the  people 
of  the  God  of  Abraham"  (Psalms  xlvii.  3,  8,  9).  "  Let  the 
people  praise  thee,  —  let  the  nations  —  sing  for  joy  ;  for  thou  shalt 
judge  thepeople  righteously,  and  govern  the  nations  upon  earth" 


(Psalms  Ixvii.  3,  4).  "  Remember  me,  O  Jehovah,  with  the 
favour  that  thou  bearest  unto  thy  people,  that  I  may  rejoice  in 
the  gladness  of  thy  nations"  (Psalm  cvi.  4,  5)  ;  not  to  mention 
several  other  places.  The  reason  why  people  and  nations  are 
expressed  at  the  same  time,  is,  because  by  nations  are  meant 
those  who  are  in  good,  and,  in  the  opposite  sense,  those  who 
are  in  evil,  and  by  people,  those  who  are  in  truths,  and,  in  the 
opposite  sense,  tliosje  who  are  in  falsities.  For  this  reason  they 
who  are  of  the  Lord's  spiritual  kingdom  are  called  people,  and 
they  who  are  of  His  celestial  kingdom  are  called  nations  ;  for 
all  in  the  spiritual  kingdom  are  in  truths,  and  thereby  in  wis 
dom,  but  all  in  the  celestial  kingdom  are  in  good,  and  thereby 
in  love. 

87.  The  case  is  the  same  with  many  other  expressions  ;  as 
with  joy  and  gladness,  which  frequently  occur  together,  as  may 
be  seen  in  the  following  passages  :  "  And  behold  joy  and  glad 
ness,  slaying  oxen,  and  killing  sheep"  (Isaiah  xxii.  13).  "They 
shall  obtain  joy  and  gladness,  and  sorrow  and  mourning  shall 
flee  away"  (Isaiah  xxxv.  10  ;  li.  11).  "  Joy  and  gladness  are  cut 
off  from  the  house  of  our  God"  (Joel  i.  16).  "The  fast  of  the 
tenth  month  shall  be  to  the  house  of  Judah  joy  and  gladness" 
(Zech.  viii.  19).  "That  we  may  rejoice  and  be  glad  all  our 
days"  (Psalm  xc.  14).  "Rejoice  ye  with  Jerusalem,  ancl  be 
gl<dd  with  her  —  -rejowe  in  her  joy"  (Isaiah  Ixvi.  10).  "Rejoice 
a  id  be  glad,  O  daughter  of  Edom"  (Lament,  iv.  21).  "Let 
the  righteous  be  glad,  let  them  rejoice  before  God"  (Psalm  Ixviii. 
3).  "  Make  me  to  hearty  &&&  gladness"  (Psalm  li.  8).  "Joy 
and  gladness  shall  be  found  in  Zion,  thanksgiving  and  the  voice 
of  melody"  (Isaiah  li.  3).  "  And  thou  shalt  have^'o?/  and  glad 
ness,  and  many  shall  rejoice  at  His  birth"  (Luke  1.  14).  "Then 
will  I  cause  tc  cease  —  the  voice  of  joy  and  the  voice  of  gladness, 
152 


RESPECTING   THE   SACKED    SCULPTURE.  87 90 

the  voice  of  the  bridegroom  and  the  voice  of  the  bride"  (Jerem, 
vii.  34;  xvi.  9  ;  xxv.  10).  "Again  there  shall  be  heard  in  this 
place — the  voice  of  joy  and  the  voice  of  gladness,  the  voice  of 
the  bridegroom  and  the  voice  of  the  bride"  (Jerem.  xxxiii.  10, 
11);  and  in  many  other  places.  The  reason  why  mention  is 
made,  in  these  passages,  both  of  joy  and  gladness,  is,  because 
joy  is  predicated  of  good,  and  gladness  of  truth ;  or  joy  of 
love,  and  gladness  of  wisdom  :  for  joy  belongs  to  the  heart,  and 
gladness  to  the  spirit;  or  joy  belongs  to  the  will,  and  gladness 
to  the  understanding.  That  there  is  also  a  marriage  of  the 
Lord  and  the  church  in  these  two,  is  evident  from  this  circum 
stance,  that  mention  is  made  of  "  the  voice  of  joy  and  the  voice 
of  gladness,  the  voice  of  the  bridegroom  and  the  voice  of  the 
bride'  (Jerem.  vii.  34;  xvi.  9;  xxv.  10;  xxxiii.  10,  11);  and 
the  Lord  is  the  bridegroom,  and  the  church  is  the  bride.  That 
the  L«»rd  is  the  bridegroom,  may  be  seen,  Matt.  ix.  15  ;  Mark 
ii.  19,  %40  ;  Luke  v.  35 ;  and  that  the  church  is  the  bride,  may 
be  seen,  Apoc.  xxi.  2,  9;  xxii.  17;  wherefore  John  the  Baptist 
said  ot'  Jesus,  "  He  that  hath  the  bride  is  the  bridegroom" 
(John  -ii.  29). 

88.  By  reason  of  the  marriage  of  the  Lord  with  the  church, 
or,  wlmt  is  the  same  thing,  the  marriage  of  Divine  Good  and 
Divim»  Truth,  in  every  part  of  the  Word,  the  expressions  Je- 
hovab  and  God  so  frequently  occur :  also,  Jehovah  arid  the 
Holy  One  of  Israel ;  as  if  they  were  two,  when  nevertheless 
they  >^ce  one  ;  for  by  Jehovah  is  meant  the  Lord  as  to  Divine 
Good  and  by  God,  and  the  Holy  One  of  Israel,  is  meant  the 
Lord  as  to  Divine  Truth.  That  the  expressions  Jehovah  and 
God,  uid  Jehovah  and  the  Hoi}7  One  of  Israel,  also  occur  in 
mani/  parts  of  the  Word,  and  yet  signify  one,  may  be  seen  in 
the  DOCTRINE  RESPECTING  THE  LORD,  n.  34,  38,  46. 

S9.  Since  then  there  is  a  marriage  of  the  Lord  and  the 
church  in  all  and  every  part  of  the  Word,  it  is  evident,  that  all 
ano  *3very  particular  of  the  Word  treats  of  the  Lord,  as  is  de 
mo/  -strated  in  the  DOCTRINE  RESPECTING  THE  LORD,  n.  1 — 7. 
Tli**  church  too,  of  which  it  treats,  is  the  Lord  also;  for  the 
Lord  Himself  teaches  that  a  man  of  the  church  is  in  Him,  and 
B"  in  him  (John  vi.  56;  xiv.  20,  21 ;  xv.  5,  7). 

90.  Because  the  divinity  and  sanctity  of  the  Word  are  here 
touted  of,  it  may  be  proper  to  add  a  MEMORABLE  RELATION  to 
waathas  been  already  said.  There  was  once  sent  me  down 
fr.»m  heaven  a  small  piece  of  paper,  covered  with  Hebrew  cha 
racters,  but  written  as  they  used  to  be  amongst  the  ancients, 
v.  ith  whom  those  letters,  which  are  at  this  day  partly  linear, 
were  inflected,  with  little  bendings  upwards;  and  the  angels 
who  were  then  with  me  declared,  that  they  could  discover  entire 
wid  complete  senses  by  the  very  letters,  and  that  they  discovered 
Uiem  particularly  by  the  flexures  of  the  lines,  and  of  the  apices 
153 


90,  91  THE   DOCTRINE   OJ    THE   NEW   JERUSALEM 

of  each  letter:  and  they  explained  what  was  their  signification 
both  separately  and  conjointly,  telling  me  that  the  li  which  was 
added  to  the  names  of  Abram  and  Sarai,  signified  infinite  and 
eternal.  They  also  explained  to  me  the  meaning  of  the  "Word 
in  Psalm  xxxii.  2,  by  the  letters  or  syllables  only,  and  informed 
me,  that  their  purport,  when  summed  up,  was  this :  That  the 
Lord  is  ever  merciful  to  those  who  do  evil.  They  informed  me, 
that  the  writings  in  the  third  heaven  consisted  of  letters  inflected, 
and  variously  curved,  each  of  which  contained  some  particular 
meaning ;  and  that  the  vowels  there  used  were  to  express  a  sound 
which  should  correspond  with  affection :  they  added,  that,  in 
that  heaven,  they  were  not  able  to  express  the  vowels  i  and  <?, 
but  instead  of  them  y  and  eu,  and  that  the  vowels,  «,  0,  and  u9 
were  in  use  amongst  them,  because  they  give  a  full  sound  ;  also, 
that  they  did  not  express  any  consonants  roughly,  but  softly, 
and  that  it  was  from  this  ground,  that  some  Hebrew  letters  are 
pointed  within,  as  a  mark  that  their  pronunciation  should  be 
soft.  They  said,  likewise,  that  harshness  in  letters  was  in  use 
in  the  spiritual  heaven,  by  reason  that  the  spiritual  angels  are 
principled  in  truths,  and  truth  admits  of  harshness ;  whereas 
good,  wherein  the  angels  of  the  Lord's  celestial  kingdom,  or  of 
the  third  heaven,  are  principled,  admits  of  no  harshness.  They 
declared  further,  that  they  had  the  written  Word  amongst  them 
composed  of  letters  inflected  with  significative  little  bendings 
and  apices ;  from  whence  it  appeared  what  those  words  of  the 
Lord  signify,  "  One  jot  or  one  tittle  shall  in  no  wise  pass  from 
the  law',  till  all  be  fulfilled  "  (Matt.  v.  18).  And  again  :  "  It  is 
easier  for  heaven  and  earth  to  pass  away,  than  one  tittle  of  the 
law  to  fail "  (Luke  xvi.  17). 


X.  THAT  HERETICAL  OPINIONS  MAY  BE  COLLECTED  AND  IMBIBED 
FROM  THE  LETTER  OF  THE  WORD,  BUT  THAT  TO  CONFIRM  SUCH 
OPINIONS  IS  HURTFUL. 

91.  IT  was  shewn  above,  that  the  "Word  cannot  be  under 
stood  without  doctrine,  and  that  doctrine  is  as  a  lamp  for  the  dis 
covery  of  genuine  truths ;  and  that  this  is  a  consequence  of  the 
Word's  being  written  by  mere  correspondences.  Hence  it  is 
that  many  passages  are  appearances  of  truth,  and  not  naked 
truths  :  thus  many  things  are  written  according  to  the  appre 
hensions  of  the  merely  natural  man,  yet  in  such  a  manner,  that 
the  simple  may  understand  them  in  simplicity,  the  intelligent 
in  intelligence,  and  the  wise  in  wisdom.  Now  since  the  Word 
is  of  such  a  nature,  the  appearances  of  truth,  which  are  truths 
clothed,  may  be  taken  for  naked  truths :  and  such  appearances, 
154 


RESPECTING   THE    SACRED   SCRIPTURE.  91 93 

when  they  are  confirmed,  become  falsities.  But  this  is  done  by 
those1  who  believe  themselves  to  be  superior  to  others  in  wisdom, 
when  yet  they  are  not  wise  :  for  wisdom  consists  in  seeing  whe 
ther  a  thing  be  true  before  it  is  confirmed,  but  not  in  confirming 
whatever  one  pleases.  The  latter  is  the  case  with  those  who 
possess  a  talent  for  confirmation  and  are  in  the  pride  of  self- 
intelligence  :  but  the  former  with  those  who  love  truths,  and 
are  aifected  by  them  because  they  are  truths,  and  who  apply 
them  to  the  purposes  of  life.  These  are  in  illumination  from 
the  Lord,  and  see  truths  by  the  light  of  truth  :  but  the  others 
are  in  illumination  from  themselves,  and  see  falsities  in  the 
light  of  falsities. 

92.  All  the  heresies  which  ever  did,  or  do  still,  exist  in 
Christendom,  have  sprung  from  this  circumstance,  that  men 
have  taken  appearances  of  truth  for  genuine  truths,  and  as  such 
have  confirmed  them.     Heresies  themselves  do  not  occasion 
man's  condemnation ;  but  an  evil  life,  together  with  confirma 
tions  of  the  falsities  contained  in  any  heresy  by  misapplication 
of  the  Word,  and  by  reasonings  that  originate  in  the  natural 
man,  are  what  condemn  him.     For  every  one  by  birth  is  intro 
duced  into  the  religion  of    his  country,  or  of  his%parents,  is  in 
itiated  into  it  from  his  earliest  years,  and  afterwards  continues 
in  the  same  persuasion,  nor  is  it  in  his  power  to  extricate  him 
self  from  its  falsities,  being  prevented  by  his  engagements  in 
the  world;  but  to  live  in  evil,  and  to  confirm  falsities  so  as  to 
destroy  genuine  truths,  this  it  is  which  causes  condemnation. 
For  he  who  simply  abides  in  the  religion  of  his  country,  who 
believes  in  God,  and  (in  case  he  be  of  the  Christian  Church) 
believes  in  the  Lord,  esteems  the  Word  to  be  holy,  and  lives 
according  to  the  commandments  of  the  Decalogue  from  a  reli 
gious  motive ;  such  a  one  does  not  bind  himself  to  the  falsities 
of  the  religion  he  professes  :  when  therefore  truths  are  proposed 
to  him,  and  he  perceives  them  according  to  the   measure  of 
light  which  he  has  attained,  he  has  a  capacity  to  embrace  them, 
and  thus  to  be  extricated  from  falsities.     But  it  is  not  so  with 
him  who  has  confirmed  the  falsities  of  his  religion  :  these,  when 
confirmed,  are  made  permanent,  and  cannot  be  extirpated:  for 
when  a  man  has  confirmed  himself  in  what  is  false,  he  is  as  if 
he  had  sworn  to  maintain  it ;  especially  if  self-love,  or  the  pride 
of  his  own  understanding,  be  engaged  in  its  favor. 

93.  I  have  conversed  in  the  spiritual  world  with  some  who 
lived  many  ages  ago,  and  had  confirmed  themselves  in  the  falsi 
ties  of  their  particular  religious  persuasions  ;  and  I  found  that 
they  still  continued  rooted  in  the  same :  I  have  likewise  con 
versed,  in  that  world,  with  others,  who  had  been  of  the  same 
"eligious  persuasion,  and  had  entertained  the  same  notions  with 
the  former,  but  yet  had  not  confirmed  their  falsities  in  them 
selves  :  and  I  found  that,  when  they  were  instructed  by  the 

155 


93 95  THE   DOCTRINE   OF   THE    NEW  JERUSALEM 

angels,  they  rejected  falsities,  and  received  truths;  the  conse 
quence  was,  that  the  latter  were  saved,  but  the  former  were  not. 
Every  man,  after  death,  is  instructed  by  angels,  and  they  are 
received  into  heaven  who  discern  truths,  and  thence  falsities ; 
for  opportunity  is  given  to  every  man  after  death  to  discern 
truths  spiritually,  but  they  only  have  the  capacity  of  doing  this, 
who  have  not  confirmed  themselves  in  falsities ;  for  they  who 
have  so  confirmed  themselves  are  not  willing  to  see  truths,  and 
in  case  they  do  see  them,  they  turn  their  backs  upon  them,  and 
then  either  ridicule  or  falsify  them. 

94:.  But  we  will  illustrate  what  we  mean  by  an  example. 
In  many  passages  of  the  Word  we  find  anger,  wrath  and  ven 
geance,  attributed  to  God,  and  it  is  said  that  He  punishes,  casts 
into  hell,  tempts,  with  many  other  expressions  of  a  like  nature: 
now  where  all  this  is  believed  in  a  child-like  simplicity,  and 
made  the  ground  of  the  fear  of  God,  and  of  care  not  to  offend 
Him,  no  man  incurs  condemnation  by  such  a  simple  belief. 
But  where  a  man  confirms  himself  in  such  noti-ons,  so  as  to  be 
persuaded  that  anger,  wrath,  vengeance,  belong  to  God,  and 
that  He  punishes  mankind,  and  casts  them  into  hell,  under  the 
influence  of  such  anger,  wrath,  and  vengeance  ;  in  this  case  his 
belief  is  condemnatory,  because  he  has  destroyed  genuine  truth, 
which  teaches  that  God  is  love  itself,  mercy  itself,  and  goodness 
itself,  and  being  these,  that  He  cannot  be  angry,  wrathful,  or 
revengeful.  Where  such  evil  passions  then  are  attributed  in  the 
Word  to  God,  it  is  owing  to  appearance  only.  It  is  the  same 
in  many  other  instances. 

95.  That  several  expressions  in  the  literal  sense  of  the 
Word  are  but  appearances  of  truth,  in  which  genuine  truths  lie 
concealed,  and  that  no  hurt  is  incurred  by  thinking,  or  even 
speaking,  in  simplicity,  according  to  such  appearances,  but  that 
it  is  hurtful  to  confirm  them  so  as  to  destroy  the  Divine  Truth 
concealed  within,  may  also  be  illustrated  by  an  example  from 
nature ;  which  shall  here  be  introduced,  because  natural  consi 
derations  instruct  and  convince  the  mind  more  clearly  than 
spiritual.  It  appears  to  the  bodily  eye  as  if  the  sun  performed 
a  daily  and  an  annual  revolution  about  the  earth ;  hence  it  is 
common  to  say,  that  the  sun  rises  and  sets,  that  it  causes  morn 
ing,  noon,  evening,  and  night,  and  also  the  seasons  of  the  year, 
as  spring,  summer,  autumn,  and  winter,  and  consequently  days 
and  years ;  when  nevertheless  the  sun  continues  irmnoveable, 
being  an  ocean  of  fire,  whilst  it  is  the  earth  which  moves,  re 
volving  daily  round  her  own  axis,  and  annually  round  the  sun. 
A  person  now,  who  in  simplicity  and  ignorance  supposes  that 
the  sun  revolves  about  the  earth,  does  not  destroy  this  natural 
truth  respecting  the  earth's  daily  rotation  round  her  own  axis, 
and  her  annual  revolution  in  the  ecliptic ;  but  whoso  confirms 
the  sun's  apparent  motions  by  the  reasonings  of  the  natural 
156 


RESPECTING-   THE    SACKED    SCRIPTURE.  95 97 

man,  particularly  if  he  supports  such  an  opinion  by  the  autho 
rity  of  the  Word,  which  speaks  of  the  sun  s  rising  and  setting, 
invalidates  the  truth  and  destroys  it.  That  the  sun  moves,  is 
then  an  apparent  truth,  but  that  it  does  not  move,  is  a  genuine 
truth:  nevertheless,  every  one  may  speak  according  to  the  ap 
parent  truth,  and,  indeed,  does  so  speak ;  but  to  think,  in  con 
formity  to  such  a  mode  of  expression,  that  the  fact  is  really  so, 
and  to  confirm  such  a  thought,  dulls  and  darkens  the  rational 
understanding.  It  is  similar  with  the  stars  of  the  firmament ; 
it  is  an  apparent  truth  that  they  also  are  borne  round  daily 
with  the  sun,  wherefore  it  is  also  said  of  the  stars  that  they  rise 
and  set;  but  it  is  a  genuine  truth  that  the  stars  are  fixed,  and 
that  their  firmament  is  immoveable :  nevertheless,  every  one 
may  speak  according  to  the  appearance. 

96.  That  it  is  hurtful  to  confirm  the  appearances  of  truth 
that  occur  in   the  Word,  so  as  to  destroy  the  genuine  truth 
which  lies  within,  may  be  evident  from  this  consideration.     All 
and  every  part  of  the  literal  sense  of  the  Word  has  communi 
cation  with,  and  opens  heaven,  according  to  what  was  said 
above,  n.  62 — 69.     When  therefore  man  applies  that  sense  to 
the  confirmation  of  worldly  loves,  which  are  contrary  to  hea 
venly  loves,  then  the  internal  of  the  Word  is  rendered  false 
[that  is,  a  false  meaning  is  introduced  into  the  words] ;  where 
fore,  when  the  external,  which  is  the  literal  sense,  whose  internal 
is  false,  has  communication  with  heaven,  then  heaven  is  closed, 
for  the  angels  who  are  in  the  internal  sense  of  the  Word  reject 
it.     Hence  it  appears,  that  a  false  internal,  or  falsified  truth, 
prevents  communication  with  heaven,  and  closes  it  up.     This 
is  the  reason  why  it  it  is  hurtful  to  confirm  any  false  heretical 
opinions.     The  Word  is  like  a  garden  which  may  be  called  a 
heavenly  paradise,  containing  delicacies  and  delights  of  every 
kind,  delicacies  of  fruits  and  delights  of  flowers,  in  the  midst 
of  which  are  trees  of  life,  and  beside  them  fountains  of  living 
water  ;  and  forest  trees  round  about  the  garden.     Whosoever, 
being  instructed  by  doctrine,  is  principled  in  divine  truths,  is 
in  the  midst  of  the  garden,  amongst  the  trees  of  life,  and  in 
the  actual  enjoyment  of  its  delicacies  and  delights :  where  a 
man  is  not  principled  in  truths  by  virtue  of  doctrine,  but  only 
from  the  literal  sense,  he  abides  in  the  boundaries  of  the  garden 
and  sees  nothing  but  the  forest  scenery :  but  where  a  man  is 
in  the  doctrine  01  a  false  religion,  and  has  confirmed  its  falsities 
in  his  mind,  he  is  not  even  in  the  forest,  but  in  a  sandy  plain 
without,  where  there  is  not  even  grass.     That  these  are  also  the 
respective  states  of  such  persons  after  death  will  be  confirmed 
in  its  proper  place. 

97.  It  is  moreover  to  be  observed,  that  the  literal  sense  of 
the  Word  is  a  guard  to  the  genuine  truths  concealed  in  it :  and 
it  operates  as  a  guard  thus,  that  the  literal  sense  can  be  turned 

157 


97  THE   DOCTRINE   OF  THE  NEW  JERUSALEM 

in  every  direction,  and  be  explained  according  to  the  readers 
apprehension,  without  its  internal  being  hurt  and  violated  :  for 
no  hurt  ensues  from  the  literal  sense  being  understood  differ 
ently  by  different  persons :  but  the  danger  is,  if  the  divine 
truths,  which  lie  concealed  within,  should  be  perverted  :  from 
this  the  Word  suffers  violence;  to  prevent  which  the  literal 
sense  is  its  guard  ;  and  it  operates  as  such  a  guard  with  those 
who  are  in  falsities  from  a  principle  of  religion,  and  yet  do  not 
confirm  them  :  from  these  persons  the  Word  suffers  no  violence, 
The  literal  sense  of  the  Word  acting  as  a  guard,  is  signified  in 
the  Word  by  the  cherubs,  and  is  also  described  by  them.  This 
guard  is  signified  by  the  cherubs,  which,  after  the  expulsion  of 
Adam  and  his  wife  from  the  garden  of  Eden,  were  placed  at 
the  entrance;  of  which  it  was  written,  that,  When  Jehovah 
God  had  driven  out  the  man,  he  placed  at  the  east  end  of  the 
Garden  of  Eden,  cherubs,  and  a  flaming  sword,  which  turned 
this  way  and  that,  to  keep  the  way  of  the  tree  of  life  (Gen. 
iii.  23,  24).  By  cherubs  is  signified  defence  ;  by  the  way  of  the 
tree  of  life  is  signified  admission  to  the  Lord,  which  men  have 
by  means  of  the  truths  contained  in  the  Word  ;  Divine  Truth 
in  its  ultimates  is  represented  by  the  flaming  sword,  which 
turned  every  way,  which  is  like  the  Word  in  its  literal  sense, 
thus  capable  of  being  so  turned.  The  like  is  meant  by  the 
CHERUBS  MADE  OF  GOLD,  over  the  two  extremities  of  the  mercy- 
seat  which  was  above  the  ark  in  the  tabernacle  (Exod.  xxv. 
18 — 21).  This  being  the  signification  of  the  cherubs,  there 
fore  the  Lord  talked  with  Moses  from  between  them  (Exod. 
xxv.  22 ;  Numb.  vii.  89).  As  the  Lord  never  speaks  with  man 
but  in  fulness,  and  the  Word,  in  the  literal  sense,  is  Divine 
Truth  in  its  fulness  (as  was  shewn  above,  n.  37 — 49),  therefore 
he  spake  with  Moses  from  between  the  cherubs.  The  like  is 
understood  by  THE  CHERUBS  upon  the  curtains  of  the  ta 
bernacle,  and  upon  the  vail  (Exod.  xxvi.  31) :  for  the  curtains 
and  vails  of  the  tabernacle  signified  the  ultimates  of  heaven 
and  the  church,  and  consequently  of  the  Word  (see  above, 
n.  46) :  and  also  by  the  CHERUBS  carved  over  the  walls  and 
doors  of  the  temple  at  Jerusalem  (1  Kings  vi.  29,  32,  35) ; 
and  also  by  the  cherubs  in  the  new  temple  (Ezek.  xli.  18, 
19,  20 ; — see  above,  n.  47).  Since  by  cherubs  a  guard  was 
signified,  to  provide  that  tne  Lord,  heaven,  and  Divine  Truth, 
which  constitute  the  internal  of  the  Word,  should  not  be 
approached  immediately,  but  by  the  mediation  of  ultimates, 
it  is  therefore  said  of  the  king  of  Tyre,  "Thou  sealest  up 
the  sum,  full  of  wisdom,  and  perfect  in  beauty  ;  thou  hast 
been  in  Eden,  the  garden  of  God ;  every  precious  stone  was 
thy  covering ; — thou  art  the  anointed  cherub  that  covereth  ; — I 
will  destroy  thee,  O  covering  cherub,  from  the  midst  of  the 
stones  of  fire"  (Ezek.  xxviii.  12,  13,  14,  16).  Tyre  signifies 
15S 


RESPECTING   THE    SACRED    SCRIPTURE.  97 

the  church  in  respect  to  the  knowledges  of  truth  and  good,  and 
hence  the  king  of  Tyre  is  the  Word,  where  those  knowledges 
are,  and  from  whence  they  are  derived.  That  the  Word,  in  its 
ultimate,  which  is  the  literal  sense,  is  in  this  place  signified  by 
the  king  of  Tyre,  and  by  the  term  cherub,  a  guard,  is  plain 
from  this  circumstance,  that  it  is  said,  u  Thou  that  sealest  up 
the  sum,  every  precious  stone  was  thy  covering ;"  "  Thou  art 
the  anointed  cherub  that  coverest ;"  and  "  O  covering  cherub.? 
That  whatsoever  belongs  to  the  literal  sense  of  the  Word,  is 
signified  by  the  precious  stones,  which  are  also  mentioned  in 
the  same  chapter,  may  be  seen  above  (n.  45).  Inasmuch  as 
Divine  Truth  in  its  ulti mates  is  signified  by  cherubs,  and  also  a 
guard,  it  is  therefore  written  in  the  Psalms  of  David,  "  Jehovah 
bowed  the  heavens  also,  and  cnme  down  ; — and  he  rode  upon  a 
cherub"  (xviii.  9, 10).  "  O  Shepherd  of  Israel,  thou  that  dwellest 
upon  the  cherubin^  shine  forth"  (Ixxx.  1).  "  Jehovah  sitteth 
between  the  cherubim"  (xcix.  1).  To  ride  on  the  cherubs,  and 
to  sit  upon  them,  means,  on  the  ultimate  sense  of  the  Word. 
Divine  Truth  in  the  Word,  with  its  nature  and  quality,  is 
described  by  the  cherubs  in  Ezekiel,  chap.  i.  ix.  and  x. ;  but  as 
no  one  can  know  what  is  signified  by  the  particulars  in  the  de 
scription  of  them,  unless  the  spiritual  sense  be  opened,  it  has, 
therefore,  been  discovered  to  me  what  is  generally  signified  by 
all  those  things  which  are  said  concerning  the  cherubim  in  the 
first  chapter  of  Ezekiel ;  which  are  these  :  The  divine  external 
sphere  of  the  Word  is  described,  verse  4.  Is  represented  as  a 
man,  verse  5.  Its  conjunction  with  spiritual  and  celestial 
things,  verse  6.  The  natural  sense  of  the  Word,  its  quality, 
verse  7.  The  spiritual  and  celestial  sense  of  the  Word  conjoined 
with  the  natural,  its  quality,  verses  8,  9.  Divine  love  of 
goodness  and  truth,  celestial,  spiritual,  and  natural,  therein, 
distinct  and  united,  verses  10, 11.  That  they  regard  one  end, 
verse  12.  The  sphere  of  the  Word  is  from  the  Divine  Good 
and  the  Divine  Truth  of  the  Lord,  from  which  the  Word  lives, 
verses  13,  14.  The  doctrine  of  goodness  and  truth  in  the  Word 
and  from  it,  verses  15 — 21.  The  Divine  Essence  of  the  Lord 
above  it  and  in  it,  verses  22,  23.  And  from  it,  verses  24,  25. 
That  the  Lord  is  above  the  heavens,  verse  26.  And  that  he  is 
Divine  Love  and  Divine  Wisdom  itself,  verses  27,  28.  These 
summaries  also  have  been  compared  with  the  Word  in  heaven, 
and  are  in  conformity  with  it 


98 100  THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

XI.  THAT  THE  LORD  CAME  INTO  THE  WORLD  THAT  HE  MIGHT 
FULFIL  ALL  THINGS  CONTAINED  IN  THE  WORD,  AND  THERE 
BY  BECOME  DIVINE  TRUTH  OR  THE  WORD  IN  ITS  ULTI- 

MATES. 

98.  THAT  the  Lord  came  into  the  world  that  He  might 
fulfil  all  things  contained  in  the  Word,  may  be  seen  in  the 
DOCTRINE  OF  THE  LORD,  n.  8—11;    and  that  He  thus  became 
Divine  Truth,  or  the  Word,  even  in  ultimates,  is  understood 
by  these  words  in  John  :  "  And  the  Word  was  made  flesh,  and 
dwelt  among  us,  and  we  beheld  His  glory,  the  glory  as  of  the 
only  begotten  of  the  Father,  full  of  grace  and  truth"  (i.  14). 
To  be  made  flesh,  is  to  be  made  the  Word  in  nltimates.    What 
the  Lord's  appearance  is,  as  the  Word  in  ultimates,  He  exhi 
bited  to  His  disciples  at  His  transfiguration,  Matt.  xvii.  2,  &c.; 
Mark  ix.  2,  &c.;    Luke  ix.  28.     It  is  there  said,  that  Moses 
and  Elias  appeared  in  glory;  that  by  Moses  and  Elias  is  meant 
the  Word,  may  be  seen  above,  n.  43.     The  Lord,  as  the  Word 
in  ultimates,  is  also  described  by  John  in  the  Apocalypse  (i. 
13 — 16) ;  where  all  parts  of  the  description  given  of  Him  sig 
nify  the  ultimates  of  Divine  Truth,  or  of  the  Word.     The  Lord, 
indeed,  before  His  incarnation,  was  the  Word,  or  Divine  Truth, 
but  only  in  first  principles ;  for  it  is  said,  "  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word  was 
God"  (John  i.  1,  2) :  but  when  the  Word  was  made  flesh,  then 
the  Lord  became  the  Word  in  ultimates  a]so  ;  and  it  is  from  this 
circumstance  that  He  is  called  the  First  and  the  Last  (Apoc.  i. 
8,  11,  IT ;  ii.  8 ;  xxi.  6 ;  xxii.  12,  13). 

99.  By  reason,  also,  of  the  Lord's  becoming  the  Word  in 
its  ultimates,  the  state  of  the  church  was  entirely  changed.     All 
the  churches  which  were  before  His  advent,  were  representative 
churches,  which  could  not  see  Divine  Truth  but  as  it  were  in 
the  shade ;  but  after  the  advent  of  the  Lord  into  the  world,  a 
church  was  instituted  by  Him,  which  saw  Divine  Truth  in  the 
light.     The  difference  between  the  churches  is  similar  to  evening 
and  morning.     The  state  of  the  church,  previous  to  the  Lord's 
coming,  is  also  called  evening;  and  the  state  of  the  church 
after  His  coming,  is  called  morning.     The  Lord,  previous  to  His 
coming  into  the  world,  was  indeed  present  with  the  men  of  the 
church,  but  it  was  mediately  through  heaven :  but  since  His 
advent  in  the  world  he  is  immediately  present  with  the  men  of 
the  church.     For  in  the  world  He  put  on  also  the  Divine  Na 
tural,  in  which  He  is  present  with  men.     The  glorification  of 
the  Lord  is  the  glorification  of  His  Humanity,  which  He  took 
in  the  world ;  and  the  humanity  of  the  Lord  glorified,  is  the 
Divine  Natural. 

100.  Few  people  understand  in  what  sense  the  Lord  is  the 
Word  ;  for  it  is  generally  thought,  that  the  Lord,  by  means  of 

160 


RESPECTING    THE   SACRED    SCRIPTURE.  100,  101 

the  Word,  may  enlighten  and  teach  mankind,  and  yet  that 
this  is  no  reason  why  He  should  be  called  the  "Word.  But  let 
it  be  known,  that  every  individual  man  is  his  own  particular 
love,  and  thence  his  own  particular  good  and  his  own  particular 
truth :  man  is  man  only  by  virtue  of  these  his  constituent 
parts,  and  nothing  else  in  his  constitution  can  be  called  man. 
On  the  same  ground  that  man  is  his  own  particular  good  and 
his  own  particular  truth,  angels  and  spirits  are  men ;  for  all 
goodness  and  truth  proceeding  from  the  Lord,  is,  in  its  own 
particular  form,  man.  But  the  Lord  is  essential  Divine  Good, 
and  essential  Divine  Truth ;  so  also  is  He  the  essential  man, 
from  whom  every  man  receives  what  constitutes  him  a  man. 
That  all  Divine  Good  and  Divine  Truth  is,  in  its  form,  man, 
may  be  seen  in  the  treatise  on  HEAVEN  AND  HELL,  n.  460 ; 
and  it  is  m  »re  clearly  explained  in  the  works  which  treat  oi* 
ANGELIC  WISDOM. 


XII.       THAT   PREVIOUS   TO   THE   WORD    WHICH    THE   WORLD   NOW   POS 
SESSES,    THERE   EXISTED   A    WORD    WHICH    IS    LOST. 

101.  THAT  previous  to  the  Word  which  was  given  by  Moses 
and  the  prophets  to  the  people  of  Israel,  men  were  acquainted 
with  sacrificial  worship,  and  prophesied  from  the  mouth  of  Je 
hovah,  may  appear  from  what  is  recorded  in  the  books  of 
Moses.  That  they  were  acquainted  with  sacrificial  worship, 
is  evident  from  these  circumstances:  that  the  children  of  Israel 
were  commanded  to  destroy  the  altars  of  the  Gentiles,  to  break 
their  images,  and  cut  down  their  groves  (Exodus  xxxiv.  13 ; 
Deut.  vii.  5  ;  xii.  3) :  that  Israel  in  Shittim  began  to  commit 
whoredom  with  the  daughters  of  Moab,  and  called  the  people 
•unto  the  sacrifices  of  their  gods,  and  that  the  people  did  eat, 
and  bowed  themselves  to  their  gods,  and  chiefly  joined  them 
selves  to  Baal-peor,  and  that  upon  that  account  the  anger  of 
Jehovah  was  kindled  against  Israel  (Numb.  xxv.  1,  2,  3) :  that 
Balaam,  who  was  from  the  land  of  Syria,  caused  altars  to  be 
built,  and  sacrificed  oxen  and  sheep  (Numb,  xxii.  40 ;  xxiii.  1, 
2,  14,  29,  30) ;  that  he  also  prophesied  concerning  the  Lord^ 
saying,  that  there  should  come  a  star  out  of  Jacob,  and  a 
sceptre  should  rise  out  of  Israel  (Numb.  xxiv.  17) ;  and  that  he 
prophesied  from  the  mouth  of  Jehovah  (Numb.  xxii.  13,  IS ; 
xxiii.  3,  5,  8, 16,  26;  xxiv.  1,  13):  from  all  which  circumstances 
it  is  very  evident,  that  the  Gentiles  performed  divine  worship, 
in  many  respects  similar  to  that  which  was  instituted  by  Moses 
amongst  the  people  of  Israel.  That  such  worship  was  in  use 
also  before  the  days  of  Abraham,  is  plain  from  what  is  written 
161  L 


101 — 103          THE   DOCTRINE   OF   THE   NEW   JERUSALEM 

by  Moses  (Dent,  xxxii.  7,  8);  but  still  plainer  from  what  is  re 
corded  of  Melclvizedek.,  king  of  Salem;  as  that  he  brought  forth 
bread  and  wine,  and  blessed  Abraham,  and  that  Abraham  gave 
him  tithes  of  all  (Gen.  xiv.  18,  19,  20) ;  and  that  Melchizedek 
represented  the  Lord,  for  he  is  called  the  priest  of  the  Most 
High  God  (Gen.  xiv.  18) ;  and  it  is  said  of  the  Lord  by  David, 
"  Thou  art  a  priest  for  ever,  after  the  order  of  Melchizedek" 
(Psalm  ex.  4) :  hence  it  was  that  Melchizedek  brought  forth 
bread  and  wine,  as  being  the  most  holy  things  of  the  church, 
agreeably  to  their  holiness  in  the  Lord's  Supper,  and  that  Mel 
chizedek  could  bless  Abraham,  and  that  Abraham  gave  him 
tithes  of  all. 

102.  That  the  Word  amongst  the  ancients  was  written  by 
mere  correspondences,  but  that  it  was  lost,  has  been  related 
to  me  by  the  angels  of  heaven  ;  and  they  said  that  the  Word 
was  still  preserved  amongst  them,  and  used  in  heaven,  by  those 
ancients  among  whom  that  Word  existed  when  they  were  in 
the  world.     Those  ancients  amongst  whom  that  Word  is  still  in 
use  in  heaven,  were  in  parts  natives  of  the  land  of  Canaan  and 
its  confines,  as  of  Syria,  Mesopotamia,  Arabia,  Chaldea,  As 
syria,  Egypt,  Zidon,  Tyre,  and  Nineveh ;  the  inhabitants  of  all 
which  kingdoms  were  initiated  into  representative  worship,  and 
consequently  were  skilled  in  the  science  of  correspondences. 
The  wisdom  of  those  times  was  derived  from  that  science,  and 
thereby  they  enjoyed  interior  perception  and  communication 
with  the  heavens:  they  also  who  were  internally  acquainted 
with  the  correspondences  of  that  Word,  were  called  wise  men 
and  intelligent,  and,  in  succeeding  ages,  diviners  and  magi. 
But,  inasmuch  as  that  Word  was  full  of  such  correspondences 
as  were  remotely  significative  of  celestial  and  spiritual  things, 
in  consequence  whereof  it  began  to  be  generally  falsified ;  then, 
by  the  divine  providence  of  the  Lord,  in  process  of  time  it  was 
removed,  and  at  last  was  lost,  and  another  Word,  written  by 
correspondences  less  remote,  was  given,  which  was  the  Word 
published  by  the  prophets  amongst  the  children  of  Israel.    Yet 
in  this  Word  are  retained  several  names  of  places  which  were  in 
the  land  of  Canaan,  and  in  the  neighbouring  kingdoms  of  Asia, 
by  which  are  signified  things  similar  to  what  were  in  the  ancient 
Word.     It  was  on  this  account  that  Abraham  was  commanded 
to  go  into  that  land,  and  that  his  posterity,  out  of  the  loins  of 
Jacob,  were  introduced  into  it. 

103.  That  the  ancients  had  a  Word,  is  evident  from  the 
writings  of  Moses,  who  mentions  it,  and  also  gives  quotations 
from  it  (Numb.  xxi.  14,  15,  27 — 30) ;  and  that  the  historical 
parts  of  that  Word  were  called  the  Wars  of  Jehovah,  and  the 
prophetical  parts,  Enunciations.     From  the  historical  parts  of 
that  Word  Moses  has  given  this  quotation :  "Wherefore  it  is 
said  in  the  book  of  the  Wars  of  Jehovah,  what  He  did  in  the 

162 


RESPECTING    THE    SACRED    SCRIPTURE.  103 

Red  Sea,  and  in  the  brooks  of  Arnon,  and  at  the  stream  of 
the  brooks  that  goeth  down  to  the  dwelling  of  Ar,  and  lieth 
upon  the  border  of  Moab"  (Numb.  xxi.  14,  15).  By  the  wars 
of  Jehovah,  mentioned  in  that  Word,  as  in  ours,  the  Lord's 
combats  with  the  hells  are  meant  and  described,  and  His  vic 
tories  over  them,  when  He  should  come  into  the  word  :  the 
same  combats  are  also  meant  ana  described  in  many  passages 
in  the  historical  part  of  our  Word,  as  in  the  wars  of  Joshua 
with  the  inhabitants  of  the  land  of  Canaan,  and  in  the  wars  of 
the  judges  and  of  the  kings  of  Israel.  From  the  prophetical 
parts  of  that  Word  Moses  has  given  this  quotation:  "  Where 
fore  say  the  enunciators,  Come  unto  Heshbon ;  let  the  city  of 
Sihon  be  built  and  prepared  ;  for  there  is  a  fire  gone  out  of 
Heshbon,  a  flame  from  the  city  of  Sihon ;  it  hath  consumed 
Ar  of  Moab,  and  the  lords  of  the  high  places  of  Arnon.  Woe 
to  thee,  Moab!  thou  art  undone,  O  people  of  Chemosh!  He 
hath  given  his  sons  that  escaped,  and  his  daughters,  into  capti 
vity  unto  Sihon,  king  of  the  Amorites;  we  have  shot  at  them. 
Heshbon  is  perished  even  unto  Dibon,  and  we  have  laid  them 
waste  even  unto  Nophah,  which  reacheth  unto  Medebah" 
(Numb.  xxi.  27 — 30).  The  translators  render  it,  they  that  speak 
in  proverbs,  but  fliey  are  more  properly  callled  enunciators,  and 
their  compositions  prophetical  enunciations^  as  may  appear  from 
the  signification  of  the  word  moshalitn  in  the  Hebrew  tongue, 
which  not  only  means  proverbs,  but  also  prophetical  enuncia 
tions;  as  in  Numb,  xxiii,  7,  18;  xxiv.  3,  15:  it  is  there  said, 
that  Balaam  uttered  his  enunciation,  which  was  also  a  prophecy 
concerning  the  Lord;  his  enunciation  is  called  inoshal  in  the 
singular  number :  it  may  be  further  observed,  that  the  passages 
thence  quoted  by  Moses,  are  not  proverbs,  but  prophecies. 
That  that  Word,  like  ours,  was  divinely  inspired,  is  plain  from 
a  passage  in  Jeremiah,  where  nearly  the  same  expressions  occur : 
"  A  fire  shall  come  forth  out  of  Heshbon,  and  a  flame  from  the 
midst  of  Sihon,  and  shall  devour  the  corner  of  Moab,  and  the 
crown  of  the  head  of  the  sons  of  Shaon.  Woe  be  unto  thee, 
O  Moab  I  the  people  of  Chemosh  perisheth  ;  for  thy  sons  are 
taken  captive  and  thy  daughters  captive"  (xlviii.  45,  46).  Be 
sides  these,  mention  is  also  made  of  a  prophetical  book  of  the 
ancient  Word,  called  the  ~book  of  Jasher,  or  the  book  of  the 
Upright,  by  David  and  by  Joshua ;  by  David  in  the  following 
passage:  "David  lamented — over  Saul  and  over  Jonathan; 
also  he  bade  them  teach  the  children  of  Judah  the  bow;  behold 
it  is  written  in  the  book  of  Jasher"  (2  Sam.  i.  17,  18) :  and  by 
Joshua  in  this  passage :  "  Joshua  said,  Sun,  stand  thou  still  upon 
Gibeon,and  thou,  moon,  in  the  valley  of  Ajalon  ;  is  not  this  writ 
ten  in  the  ~book  of  Jasher?"  (Josh.  x.  12, 13).  Moreover,  it  has 
been  told  me  that  the  seven  first  chapters  of  Genesis  are  extant 
in  that  ancient  Word,  and  that  not  the  least  word  is  wanting. 
163 


104,  105  THE   DOCTRINE    OF   THE   NEW   JERUSALEM 

XIII.  THAT  BY  MEANS  OF  THE  WORD,  LIGHT  IS  COMMUNICATED 
TO  THOSE  WHO  ARE  OUT  OF  THE  PALE  OF  THE  CHURCH,  AND 
ARE  NOT  IN  POSSESSION  OF  THE  WORD. 

104.  THERE  is  no  possibility  of  conjunction  with  heaven, 
unless  there  be,  in  some  part  or  other  of  the  earth,  a  church 
which  is  in  possession  of  the  Word,  and  is  thus  acquainted  with 
the  Lord ;  for  the  Lord  is  the  God  of  heaven  and  earth,  and 
without  Him  there  is  no  salvation.     It  is  enough  that  there  be  a 
church  which  is  in  possession  of  the  Word,  although  it  may  con 
sist  of  very  few  persons  in  respect  to  the  whole  race  of  mankind  ; 
for  still,  by  means  of  the  Word  so  possessed,  the  Lord  is  pre 
sent  in  every  country  on  the  face  of  the  earth,  inasmuch  as  by 
that  means  heaven  is  in  conjunction  with  mankind.     That  con 
junction  is  effected  by  the  Word,  may  be  seen  above,  n.  62 — 69. 

105.  But  in  what  manner  the  presence  and  conjunction  of 
the  Lord  and  of  heaven  is  effected  in  all  countries  by  means  of 
the  Word,  shall  now  be  shewn.     The  universal  heaven  is,  in 
the  Lord's  sight,  as  a  single  man ;  and  so  also  is  the  church  on 
earth  :   that  they  have,  moreover,  the  actual  appearance  of  a 
man,  may  be   seen  in  the  treatise  concerning   HEAVP;N   AND 
HELL,  n.  59 — 87.     In  this  man,  the  church,  where  the  Word 
is  read,  and  where  the  Lord  is  thereby  known,  is  as  the  heart 
and  as  the  lungs  ;  the  celestial  kingdom  as  the  heart,  and  the 
spiritual  kingdom  as  the  lungs.     Now  as  from  these  two  foun 
tains  of  life  in  the  human  body,  all  the  other  members,  viscera, 
and  organs,  subsist  and  live ;  so  also  do  all  those  people,  in 
every  part  of  the  earth,  who  have  any  religion,  who  worship 
one  God,  lead  good  lives,  and  thus  make  a  part  of  this  man, 
subsist  and  live  from  the  conjunction  of  the  Lord  and  heaven 
with  the  church  by  means  of  the  Word ;  resembling  in  this 
respect  the  members  and  viscera  without  the  thorax,  wherein 
the  heart  and  lungs  are  contained.    For  the  Word  in  the  church, 
although  it  may  consist  of  but  few  persons,  is  life  to  all  the 
rest  from  the  Lord  through  the  heavens ;  just  as  the  members 
and  viscera  of  the  whole  body  receive  life  from  the  heart  and 
the  lungs.     The  communication  also  is  similar ;  which   is  the 
reason  why  those   Christians  among  whom  the  Word  is  read, 
constitute  the  breast  of  the  fore-mentioned  man, — they  are  also 
in  the  middle  or  centre  of  all  the  rest ;  next  to  them  are  the 
Koman  Catholics ;  beyond  these  are  the  Mahometans,  who  ac 
knowledge  the  Lord  as  a  very  great  prophet,  and  as  a  son  of 
God ;  after  these  come  the  Africans ;  and  the  last  circumference 
is  occupied  by  the  people  and  nations  in  Asia  and  the  Indies. 
Concerning  which  arrangement  of  these  people,  something  may 
be  seen  in  the  CONTINUATION  OF   THE  LAST  JUDGMENT,   n.    58. 
For  all  who  are  in  that  man,  look  towards  the  centre,  where  the 
Christians  are  situated. 

164 


RESPECTING   THB    SACRED    SCRIPTURE.  106 108 

106.  In  the  centre,  where  the  Christians  are  situated,  who 
are  in  possession  of  the  Word,  is  the  greatest  light ;  for  light 
in  the  heavens  is  Divine  Truth,  proceeding  from  the  Lord  as 
the  sun  there ;  and  inasmuch  as  the  Word  is  Divine  Truth,  the 

£reatest  light  is  with  those  who  are  in  possession  of  the  Word, 
ight  thence,  as  from  its  centre,  spreads  itself  around  through 
all  the  circumferences,  quite  to.  the  extremities:  hence  the  illu 
mination  of  the  nations  and  people  without  the  church  is  also 
through  the  Word.  That  the  light  in  the  heavens  is  Divine 
Truth  proceeding  from  the  Lord,  and  that  that  light  gives  in 
telligence,  not  only  to  the  angels,  but  to  men  also,  may 
be  seen  in  the  treatise  concerning  HEAVEN  AND  HELL,  n. 
126—140. 

107.  That  this  is  the  case  in  the  universal  heaven,  may  be 
concluded  from  a  similarity  of  circumstances  in  every  particular 
society  there ;  for  every  particular  society  is  a  heaven  in  a  lesser 
form,  and  is  likewise  as  a  man  :  this  may  be  seen  in  the  treatise 
concerning  HEAVEN  AND  HELL,  n.  41 — 87.     In  every  society 
of  heaven,  they  who  are  in  the  middle,  in  like  manner,  repre 
sent  the  heart  and  the  lungs,  and  enjoy  the  greatest  degree  of 
light:   this  light,  and  the  perception  of  truth   thence  arising, 
diffuse  themselves  from  the  centre  in  every  direction  towards 
the  circumferences,  consequently  to  all  who  are  in  the  society, 
and  cause  their  spiritual  life.     It  was  shewn  me,  that  when  they 
who  were  in  the  centre,  and  who  constituted  the  province  of  the 
heart  and  of  the  lungs,  and  enjoyed  the  greatest  degree  of  light, 
were  removed,  immediately  they  who  were  in  the  neighbourhood 
around  them  had  their  understandings  obscured,  and  were  re 
duced  to  so  faint  a  perception  of  truth,  as  scarcely  to  have  any  ; 
but  as  soon  as  ever  the  others  were  replaced,  the  light  re-ap 
peared,  and  their  former  perception  of  truth  was  restored. 

108.  The  same  may  also  be  illustrated  by  this  experience. 
There  were  certain  African  spirits  from  Abyssinia  with  me, 
whose  ears,  on  a  certain  occasion,  were  opened,  that  they  might 
hear  singing  in  a  church  of  the  world,  from  the  Psalms  of 
David ;  by  which  they  were  affected  with  such  delight,  that 
they  joined  in  the  singing:  after  that,  however,  their  ears  were 
closed,  so  that  they  could  not  hea,r  any  thing  thence ;  but  they 
were  then  affected  with  a  greater  degree  of  delight,  because  it 
was  spiritual,  and  were  at  the  same  time  filled  with  intelligence ; 
for  that  psalm  treated  of  the  Lord,  and  concerning  redemption. 
The  reason  of  such  an  increase  of  delight  was,  that  there  was 
then  granted  them  a  communication  with  that  society  in  hea 
ven,  which  was  in  conjunction  with  those  who  were  singing  that 
psalm  in  the  world.     From  this  and  much  other  experience,  it 
was  made  clear  to  me,  that  communication  with  the  universal 
heaven  is  granted  through  the  Word.     For  which  reason,  bv 
the  divine,  providence  of  the  Lord,  the  kingdoms  of  Europt 

165 


108 — 112         THE   DOCTRINE  OF   THE   NEW   JERUSALEM 

and  especially  those  in  which  the  Word  is  read,  have  a  uni 
versal  intercourse  with  the  nations  without  the  pale  of  the 
church. 

109.  This  may  be  illustrated  by  comparison  with  the  heat 
and  light  flowing  from  the  sun  of  this  world,  which  cause  vege 
tation  in  trees  and  shrubs,  even  in  such  as  are  not  exposed  to 
their  direct  influence,  but  are  planted  in  shady  places ;  which 
yet  never  fail  to  grow.. if  the  sun  be  only  risen  above  the  ho 
rizon.     So  it  is  with  the  light  and  heat  of  heaven,  proceeding 
from  the  Lord  as  the  sun  of  heaven,  which  light  is  Divine 
Truth,  whence  angels  and  men  derive  all  intelligence  and  wis 
dom  ;  it  is  therefore  said  of  the  Word,  that  it  "was  with  God, 
and  was  God ;"  "  that  it  enlighteneth  every  man  that  cometh 
into  the  world ;"  and  that  this  light  also  "  shineth  in  darkness" 
(John  i.  1,  5,  9) :  by  the  Word  is  there  meant  the  Lord  as  to 
Divine  Truth. 

110.  From  these  circumstances  it  may  evidently  appear, 
that  the  Word,  which  is  read  in  the  Protestant  Church,  en 
lightens  all  nations  and  people  by  spiritual  communication ;  and 
further,  that  is  provided  by  the  Lord,  that  there  should  always 
be  a  church  on  earth,  where  the  Word  is  read,  and  where  the 
Lord  in  consequence  is  known :  when  therefore  the  Word  was 
almost  totally  rejected  by  the  Romish  Church,  through  the 
divine  providence  of  the  Lord  the  Reformation  took  place,  and 
the  Word  was  again  received.     It  was  also  provided  that  the 
Word  should  be  accounted  holy  by  an  eminent  nation  among 
the  papists. 

111.  Seeing  that  without  the  Word  there  can  be  no  know 
ledge  of  the  Lord,  and  thus  no  salvation,  therefore  when  the 
Word  was  entirely  falsified  and  adulterated  by  the  Jewish 
nation,  and  thus  rendered  in  a   manner  null,  it  pleased  the 
Lord  to  descend  from  heaven,  and  to  come  into  the  world  to 
fulfil  the  Word,  and  thus  renew  and  restore  it,  and  give  light 
again  to  the  inhabitants  of  the  earth ;  according  to  these  words 
of  the  Lord:  "The  people  that  walked  in  darkness  have  seen 
a   great  light ;   they  that  dwell   in  the  land  of  the  shadow 
of  "death,  upon  them  hath  the  light  shined "  (Isaiah  ix.  2  ; 
Matt.  iv.  16). 

112.  It  having  been  foretold,  that  at  the  end  of  the  present 
church,  also,  darkness  would  arise,  in  consequence  of  its  mem 
bers  not  knowing  and  acknowledging  the  Lord  as  the  God  of 
heaven  and  earth,  and  separating  faith  from  charity  ;  therefore, 
lest  the  genuine  understanding  of  the  Word,  and  consequently 
the  church,  should  perish,  it  has  pleased  the  Lord  now  to  reveal 
the  spiritual  sense  of  the  Word,  and  to  shew  that  the  Word  in 
that  sense,  and  from  this  in  the  natural  sense,  treats  of  the 
Lord  and  the  church,  and  of  them  only  ;  with  many  other  dis 
coveries,  by  which  the  light  of  truth  derived  from  the  Word 

166 


RESPECTING   THE   SACRED   SCRIPTURE  112 114 

that  was  well  nigh  extinguished,  may  be  restored.  That  the 
light  of  truth  would  be  almost  wholly  extinguished  at  the  end 
of  the  present  church,  is  foretold  in  many  passages  of  the 
Apocalypse,  and  is  also  meant  by  these  words  of  the  Lord : 
"  Immediately  after  the  tribulation  of  those  days  shall  the  sun 
be  darkened,  and  the  moon  shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  shaken;  and  then — they  shall  see  the  Son  of  Man 
coming  in  the  clouds  of  heaven  with  power  and  great  glory  " 
(Matt.  xxiv.  29,  30).  By  the  sun,  is  there  meant  the  Lord  in 
respect  to  love ;  by  the  moon,  the  Lord  as  to  faith ;  by  the 
stars,  the  Lord  as  to  the  knowledges  of  good  and  truth  ;  by  the 
Son  of  M.an,  the  Lord  as  to  the  Word ;  by  clouds,  the  literal 
sense  of  the  Word ;  by  glory,  its  spiritual  sense,  and  its  trans 
parence  through  the  literal  sense. 

113.  It  has  been  given  me  to  know,  by  much  experience, 
that  man  has  communication  with  heaven  by  means  of  the 
Word.  Whilst  reading  the  Word,  from  the  first  chapter  of 
Isaiah  to  the  last  of  Malachi,  with  the  Psalms  of  David,  and 
keeping  my  thought  fixed  on  the  spiritual  sense  of  each  pas 
sage,  it  was  given  me  to  perceive  clearly,  that  every  verse  com 
municates  with  some  particular  society  in  heaven,  and  thus  that 
the  whole  Word  communicates  with  the  universal  heaven. 


XIV.  THAT  WITHOUT  THE  WORD,  NO  ONE  WOULD  HAVE  ANY  KNOW 
LEDGE  OF  GOD,  OR  OF  HEAVEN  AND  HELL,  OR  OF  A  LIFE  AFTER 
DEATH,  AND  MUCH  LESS  OF  THE  LORD. 


THIS  follows  as  a  common  conclusion  from  all  that 
has  been  said  and  shewn  ;  as.  that  the  Word  is  Divine  Truth 
itself,  n.  1  —  4:  that  the  Word  is  the  medium  of  conjunction 
with  the  angels  of  heaven,  n.  62  —  69  :  that  everywhere  in  the 
Word  there  is  a  marriage  of  the  Lord  and  the  Church,  and  con 
sequently  a  marriage  of  goodness  and  truth,  n.  80  —  89  ;  that 
the  state  of  the  church  is  according  to  its  understanding  of 
the  Word,  n.  76  —  79  :  that  the  Word  is  also  in  the  heavens, 
and  that  from  thence  the  angels  derive  their  wisdom,  n.  70  — 
75  :  that  through  the  Word  also  the  nations  and  people  without 
the  pale  of  the  church  derive  their  spiritual  light,  n.  104  —  113  : 
beside  many  other  things:  from  which  it  may  be  concluded, 
that  without  the  Word  no  one  can  have  spiritual  intelligence, 
which  consists  in  the  knowledge  of  the  Lord,  of  heaven  and 
hell,  and  a  life  after  death  ;  nor,  moreover,  could  know  any 
thing  of  the  Lord,  of  faith  and  love  to  Him,  nor,  consequently, 
any  thing  of  redemption,  by  which  nevertheless  we  have  our 
167 


116         THE    DOCTKINE    OF   THE   NEW   JERUSALEM 

salvation.  The  Lord  also  says  to  His  disciples,  "  Without  me 
ye  can  do  nothing"  (John  xv.  5).  "Man  can  receive  nothing 
except  it  be  given  him  from  heaven"  (John  iii.  27). 

115.  But  there  are  persons  who  insist,  and  confirm  them 
selves   in    the  opinion,  that   man,  without   the  Word,  might 
know  the  existence  of  a  God,  and  likewise  of  heaven  and  hell, 
with  other  points  which  the  Word  teaches,  and  who  by  that 
means  derogate  from  the  authority  and  holiness  of  the  Word, 
if  not  with  their  mouth,  yet  in  their  heart ;  and  it  would  not  be 
proper  to  reason  with  such  persons  from  the  Word,  but  from 
the  natural  light  of  reason  ;  for  they  do  not  believe  the  Word, 
but  themselves.     Inquire  then  of  the  light  of  reason,  and  you 
will  find  that  there  are  two  faculties  of  life  in  man,  called  un 
derstanding  and  will,  and  that  the  understanding  is  subject  to 
the  will,  and  not  the  will  to  the  understanding;  for  the  under 
standing  only  teaches  and  points  out  the  way.     Inquire  further, 
and  you  will  find  that  the  will  of  man  is  his proprium.  or  self 
hood  :  that  this,  considered  in  itself,  is  evil :  ana  that  in  conse 
quence  of  this  his  understanding  is  full  of  false  apprehensions. 
When  you  have  made  these  discoveries,  you  will  see,  that  man 
of  himself  is  not  willing  to  understand    any  thing  but  what 
comes  from  the  proprium  or  selfhood  of  his  will,  nor  would  be 
able  unless  there  were  some  other  source  of  knowledge.     Man, 
from  the  proprium  of  his  will,  is  not  desirous  of  understanding 
any  thing  but  what  regards  himself  and  the  world.     Every 
thing  of  a  higher  nature  is  in  darkness  to  him.     When  he  saw 
the  sun,  the  moon,  and  the  stars,  if  by  chance  he  should  reflect 
on  their  origin,  he  would  not  be  able  to  refer  them  to  any  other 
creative  power  than  their  own  ;  for  could  he  proceed  farther 
than  many  very  learned  men  in  the  world  have  done,  who,  al 
though  they  were  informed  by  the  Word  that  God  created  all 
things,  have  yet  ascribed  creation  to  nature  ?     What  then  would 
have  been  their  sentiments  in  case  they  had  received  no  infor 
mation  from  the  Word  ?     Is  it  credible,  that  the  ancient  philoso 
phers,  as  Aristotle,  Cicero,  Seneca,  and  others,  who  have  written 
about  God,  and  the  immortality  of  the  soul,  received  their  first 
information  on  those  subjects  from  their  own  understanding? 
No,  surely,   but  from   others,   to  whom  the   information  was 
successively  handed  down  from  those  who  had  it  originally  from 
the  Word.     In  like  manner,  the  writers  on  natural  religion  do 
not  derive  their  knowledge  on  the  subject  from  themselves,  but 
only  confirm,  by  rational  deductions,  the  truths  they  have  learnt 
from  the  church,  which  is  in  possession  of  the  Word ;  and  it  is 
possible  there  may  be  some  amongst  them  who  confirm  such 
truths,  and  yet  do  not  believe  them. 

116.  It  has  been   permitted  me  to  see  people,  born  in  re 
mote  islands,  who  were  possessed  of  rationality  so  far  as  relates 
to  civil  concerns,  and  yet  had  no  knowledge  at  all  concerning 

168 


RESPECTING   THE   SACRED    SCRIPTURE.  116,  117 

God.  Such  persons,  in  the  spiritual  world,  have  the  appear 
ance  of  apes ;  but  whereas  they  are  men  of  birth,  and  conse 
quently  enjoy  the  capacity  of  receiving  spiritual  life,  they  are 
instructed  by  angels,  and  by  means  of  knowledges  concerning 
the  Lord  as  to  His  human  character,  are  made  alive.  "What 
man  of  himself  is,  clearly  appears  from  those  who  are  in  hell, 
some  of  whom  have  been  ranked  among  the  learned  and  distin 
guished  :  these  are  unwilling  to  hear  any  thing  of  God,  and  on 
that  account  cannot  pronounce  the  word  "God."  I  have  seen 
them,  and  conversed  with  them ;  and  I  have  also  conversed 
with  some  who  have  burst  into  the  most  violent  wrath  and  anger 
at  the  bare  mention  of  God.  Consider,  therefore,  what  sort  of 
a  creature  man  would  have  been,  supposing  him  to  have  received 
no  information  about  God,  when  some,  who  have  spoken  about 
God.  have  written  about  God,  and  have  preached  about  God, 
are  in  such  a  state.  There  are  many  such  from  among  the 
Jesuits.  The  reason,why  they  are  in  such  a  state,  is,  because 
their  wills  are  evil,  and  the  will,  as  before  observed,  leads  the 
understanding,  and  robs  it  of  the  truths  which  it  had  received 
from  the  Word.  If  man  could  have  known,  of  himself,  that 
there  is  a  God,  and  a  life  after  death,  how  comes  it  to  pass 
that  he  never  discovered  that  man  is  a  real  man  after  death  ? 
Why  does  he  imagine  that  his  soul,  or  spirit,  is  like  a  puff  of 
wind,  or  ether,*which  has  neither  eyes  to  see,  nor  ears  to  hear, 
nor  mouth  to  speak,  until  it  is  re-united  with  its  dead  body  and 
its  skeleton?  Supposing  therefore  a  doctrine  on  the  subject  of 
worship  to  be  framed  from  the  light  of  reason  alone,  would  it 
not  establish  the  worship  of  self;  as  was  the  case  in  former 
ages,  and  is  also  still  the  case  with  many  who  yet  are  instructed 
by  the  Word,  that  God  alone  :B  to  be  worshipped  ?  It  is  not 
possible  that  any  other  worship  but  that  of  self  should  proceed 
from  ihQpropriwn  or  selfhood  of  man,  not  even  the  worship  of 
the  sun  and  the  moon. 

117.  The  prevalence  of  religious  worship  from  the  most 
early  ages  of  the  world,  and  the  universal  knowledge  of  a  God 
amongst  the  inhabitants  of  the  globe,  with  some  notion  of  a 
life  after  death,  are  not  to  be  ascribed  to  men,  nor  to  their 
self-derived  intelligence,  but  to  the  ancient  Word  mentioned 
above,  n.  101,  102,  103 ;  and,  in  succeeding  times,  to  the  Is- 
raelitish  Word.  From  these  two  sources,  religious  knowledge 
was  propagated  through  all  parts  of  India,  with  its  islands  ; 
through  Egypt  and  Ethiopia  into  the  kingdoms  of  Africa ;  from 
the  maritime  parts  of  Asia  into  Greece  ;  and  from  thence  into 
Italy.  But  as  the  Word  could  not  be  written  otherwise  than 
by  representatives,  which  are  such  earthly  existences  as  corre 
spond  with  heavenly  ones,  and  are  consequently  significative  of 
them,  therefore  the  religious  notions  of  the  Gentiles  were 
changed  into  idolatry,  and  in  Greece  were  turned  into  fables; 
169 


117,  118  THE   DOCTRINE  OF  THE  NEW  JERUSALEM,  ETC. 

and  the  divine  properties  and  attributes  were  considered  as  so 
many  separate  gods,  governed  by  one  supreme  Deity,  whom 
they  called  Jove,  from  Jehovah.  That  they  had  a  knowledge 
of  paradise,  of  the  flood,  of  the  sacred  fire,  of  the  four  ages, 
beginning  with  that  of  gold  and  ending  with  that  of  iron,  by 
which  in  the  Word  are  signified  the  four  states  of  the  church, 
as  in  Daniel,  chap.  ii.  31 — 35,  is  well  known.  That  the  Ma 
hometan  religion,  which  succeeded  and  destroyed  the  former 
religious  persuasions  of  many  nations,  was  taken  from  the  Word 
of  both  Testaments,  is  also  well  known. 

118.  Lastly,  I  will  mention  what  is  the  state  of  those  after 
death  who  ascribe  all  things  to  their  own  understanding,  and 
very  little,  if  any  thing,  to  the  "Word.  They  first  become  like 
persons  intoxicated,  afterwards  like  idiots,  and  lastly  they  sink 
into  stupidity  and  sit  in  darkness.  Let  every  one  therefore 
take  heed  to  himself  how  he  falls  into  such  insanity.. 


BBSS, 


TSE   DOGTROT 

OF 

FAITH 

OF 

THE  NEW  JERUSALEM 


THE 


DOCTEHSTE 


OP 


THE  NEW  JERUSALEM 


RESPECTING 


FAIT  II. 


BY  EMA1STUEL  SWEDEISTBORG, 

Servant  of  the  Lord  Jesus  CRjist. 


BEING   A   TRANSLATION   OF   HIS  WORK   ENTITLED 
"DOCTRINA  NOV.fi  HIEROSOLYMJE  DE  FIDE:'    Amstelodami,  1763. 


NEW  YORK: 
AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 

1873. 


THE  DOCTRINE 


OF 


FAITH 


OF 


THE  NEW  JEKUSALEM. 


I.   THAT  FAITH   IS   AN   INTEENAL  ACKNOWLEDGMENT   OF   TBTTH. 

1.  THE  idea  attached  to  the  term  faith  at  the  present  day, 
is  this,  that  it  consists  in  thinking  a  thing  to  be  so,  because  it 
is  taught  by  the  church,  and  because  it  does  not  fall  within  the 
scope  of  the  understanding.     For  it  is  usual  with  those  who 
inculcate  it  to  say,  "  You  must  believe,  and  not  doubt."     If 
you.  answer,  "I  do  not  comprehend  it,"  it  is  replied,  that  is 
the  very  circumstance  which  makes  a  doctrine  an  object  of  faith. 
Thus  the  faith  of  the  present  day  is  a  faith  in  what  is  not 
known,  and  may  be  called  a  blind  faith :  and  as  being  the  dic 
tate  of  one  person  abiding  in  the  mind  of  another,  it  is  an 
historical  faith  [or  a  faith  that  depends  on  the  authority  of  the 
relater].     That  this  is  not  spiritual  faith  will  be  seen  in  what 
follows. 

2.  Genuine  faith,  however,  is  an  acknowledgment  that  a 
thing  is  so,  because  it  is  true.     For  he  who  is  in  genuine  faith 
thinks  and  speaks  to  this  effect:  "This  is  true;  and  therefore 
I  believe  it."     For  faith  is  the  assurance  with  which  we  embrace 
that  which  is  true ;  and  that  which  is  true  is  the  proper  object 
of  faith.     A  person  of  this  character  also,  if  he  does  not  com 
prehend  a  sentiment,  and  see  its  truth,  will  say,  "I  do  not 
know  whether  this  is  true  or  not,  therefore  I  do  not  yet  believe 
it.     How  can  I  believe  what  I  do  not  comprehend  ?     Perhaps 
it  may  be  false." 

3.  But  the  common  language  is,  that  nobody  can  compre 
hend  things  of  a  spiritual  or  theological  nature,  because  they 
transcend  our  natural  faculties.     Spiritual  truths,  however,  are 
as  capable  of  being  comprehended  as  natural  truths,  and  when 
the  comprehension  of  them  is  not  altogether  clear,  still,  when 

1T5 


?> — 6  THE    DOCTRINE   OF   FAITH 

they  are  heard,  they  fall  so  far  within  the  perception  of  the 
hearer,  that  he  can  discern  whether  they  are  truths  or  not,  es 
pecially  if  lie  be  a  person  who  is  affected  with  truths.  This  it 
has  been  granted  me  to  know  from  repeated  experience.  Op 
portunities  have  been  given  me  of  conversing  with  the  ignorant, 
the  dull,  the  stupid ;  and  also  with  persons  who  had  been  born 
within  the  church,  and  had  heard  something  of  the  Lord,  of 
faith,  and  of  charity,  but  who  nevertheless  were  immersed  in 
falses  and  in  evils.  It  was  given  me  to  relate  the  arcana  of 
wisdom,  and  they  comprehended  them  all,  and  acknowledged 
their  truth ;  but  they  were  then  in  that  light  of  the  under 
standing  which  is  proper  to  every  man,  and  at  the  same  time 
in  the  glory  of  being  thought  intelligent.  But  this  occurred 
in  my  intercourse  with  spirits.  Many  who  were  present  were 
thus  convinced,  that  spiritual  things  may  be  comprehended  as 
well  as  natural  things,  that  is  ;  when  they  are  heard  or  read  ; 
but  it  is  more  difficult  for  a  man  to  discover  them  by  unassisted 
reflection.  The  reason  that  spiritual  things  admit  of  being 
comprehended,  is,  because  man,  as  to  his  understanding,  is 
capable  of  being  elevated  into  the  light  of  heaven,  in  which 
light  no  other  objects  appear  than  such  as  are  spiritual,  which 
are  the  truths  of  faith;  for  the  light  of  heaven  is  spiritual  light. 

4.  Hence  now  it  is  that  those  who  are  in  the  spiritual  affec 
tion  of  truth,  enjoy  an  internal  acknowledgment  of  it.     As  the 
angels  are  in  that  affection,  they  utterly  reject  the  tenet,  That 
the  understanding  ought  to   be  kept  in   subjection  to  faith : 
for  they  say,  "  How  can  you  believe  a  thing,  when  you  do  not 
see  whether  it  is  true  or  not?"     And  should   anyone  affirm 
that  what  he  advances  must  nevertheless  be  believed,  they 
reply,  "  Do  you  think  yourself  a  god,  that  I  am  to  believe  you  ? 
Or,  that  I  am  mad,  that  I  should  believe  an  assertion  in  which 
I  do  not  see  any  truth?     If  I  must  believe  it,  cause  me  to  see 
it."     The  dogmatizer  is  thus  constrained  to  retire.     Indeed, 
the  wisdom  of  the  angels  consists  solely  in  this,  that  they  see 
and  comprehend  what  they  think. 

5.  There  is  a  spiritual  idea  of  which  few  have  any  know 
ledge,  which  enters  by  influx  into  the  minds  of  those  who  are 
in  the  affection  of  truth,  and  dictates  interiorly,  whether  the 
thing  which  they  are  hearing  or  reading,  is  true  or  not.     In 
this  idea  are  those  who  read  the  Word  in  illumination  from  the 
Lord.     To  be  in  illumination  is  to  be  in  perception,  and  thence 
in  an  internal  acknowledgment,  that  "This  is  true;  and  this." 
Those  who  are  in  this  illumination,  are  said  to  be  "taught  of 
Jehovah  "  (Isaiah  liv.  13  ;  John  vi.  45) ;  and  of  them  it  is  said 
in  Jeremiah,  "  Behold,  the  days  come, — that  I  will  make  anew 
covenant : — this  shall  be  the  covenant ; — I  will  put  my  law  in 
their  inward  parts,  and  write  it  in  their  hearts ;  and  they  shall 
no  more  teach  every  man  his  neighbour,  and  every  man  his 

176 


"*'***„  fr 


OF   THE    NEW    JERUSALEM.  5 11 

brother,  saying,  Know  ye  Jehovah ;  for  they  shall   all  know 
Me"  (xxxi.  31.  33,  34). 

6.  From  these  considerations  it  is  plain,  that  faith  and  truth 
are  a  one.     This  also  is  the  reason  that  the  ancients,  who  were 
more  accustomed  to  think  of  truth  from   affection  than   the 
moderns,  instead   of  faith  used  the  word  truth  :  and   for  the 
same  reason  in  the  Hebrew  language,  truth  and  faith  are  ex 
pressed  by  one  and  the  same  word,  namely,  Amuna  or  Amen. 

7.  The  reason  why  faith  is  mentioned  by  the  Lord  in  the 
Evangelists  and  in  the  Apocalypse,  is,  because  the  Jews  did 
not  believe  it  to  be  true,  that  the  Lord  was  the  Messiah  fore 
told  by  the  prophets  :  and  where  truth  is  not  believed,  there 
faith  is  mentioned.     But  still  it  is  one  thing  to  have  faith  and 
believe  in  the  Lord,  and  another  to  have  faith  in,  or  believe, 
any  man.     The  difference  shall  be  explained  below. 

8.  Faith  separated  from  truth  entered  and   invaded  the 
church  together  with  the  dominion  of  popery,  because  the  chiei 
security   of  that   religion   was  ignorance  of  the  truth.      For 
which  reason  also  they  forbade  the  reading  of  the  Word  :  other 
wise  they  could  not  have  been  worshipped  as  deities,  nor  their 
saints  invoked,  nor  idolatry  introduced  to  such  an  extent,  as 
that  their  carcases,  bones,  and  sepulchres,  should  be  thought 
holy,  and  be  converted  into  sources  of  lucre.     Hence  it  is 
plain  what  enormous  falsities  a  blind  faith  is  capable  of  pro 
ducing. 

9.  A  blind  faith  continued  also  afterwards  among  many  of 
the  Reformed,  owing  to  their  separating  faith  from  charity :  for 
those  who  do  this  cannot  but  be  in  ignorance  of  the  truth,  and 
will  give  the  name  of  faith  to  the  mere  thought  that  a  thing  is 
so,  without  having  any  internal  acknowledgement  that  so  it  is. 
Among  these  also,  ignorance  is  the  security  of  their  tenets; 
for  so  long  as  ignorance  reigns,  with  the  persuasion  that  things 
of  a  theological  nature   are  too  high  for  the  understanding, 
they  can  talk  without  being  contradicted ;  and  others  suppose 
their  notions  are  true,  and  that  they  themselves  know  what 
they  mean. 

10.  The  Lord  said  to  Thomas,  "Because  thou  hast  seen 
me,  thou  hast  believed  ;  blessed  are  they  that  have  not  seen 
and  yet  have  believed"  (John  xx.  29) :  by  which  is  not  meant 
a  faith  separate  from  the  internal  acknowledgment  of  truth,  but 
that  those  are  blessed  who  do  not  see  the  Lord  with  their  eyes, 
as  Thomas  did,  and  yet  believe  that  HE  is :  for  this  is  seen  in 
the  light  of  truth  which  is  from  the  Word. 

11.  Since  the  internal  acknowledgment  of  truth  is  faith, 
and  faith  and  truth  are  a  one,  as  was  observed  above  (n.  2,  4, 
5,' 6),  it  follows  that  an  external  without  an  internal  acknow 
ledgment  is  not  faith;  and  also,  that  a  persuasion  of  what  is 
false  is  not  faith.     An  external  without  an  internal  acknow- 

177 


11 15  THE  DOCTRINE  OF  FAITH 

ledgment  is  a  faith  in  what  is  not  known  ;  and  faith  in  what  is 
not  known  is  only  knowledge  [scientia],  which  is  a  thing  of  the 
memory,  and  which,  if  confirmed,  becomes  a  persuasion.  Those 
who  are  principled  herein  think  that  a  tenet  is  true,  because 
another  says  so ;  or  they  think  it  is  true  in  consequence  of 
having  confirmed  it :  and  yet  a  false  sentiment  may  be  as  easily 
confirmed  as  a  true  one,  and  sometimes  more  strongly.  Bj 
thinking  that  a  tenet  is  true  in  consequence  of  having  confirmed 
it,  is  meant,  to  think  that  what  another  says  is  true,  and  to 
confirm  it  without  previous  investigation. 

12.  If  any  one  thinks  with  himself,  or  says  to  anothei 
"Who  can  have  that  internal  acknowledgment  of  truth,  which 
is  faith?  I  cannot:"  I  will  tell  him  how  he  may:  "Shun  evils 
as  sins,  and  apply  to  the  Lord :  then  you  will  have  as  much  as 
you  desire."  That  he  who  shuns  evils  as  sins  is  in  the  Lord, 
may  be  seen  in  the  DOCTRINE  OF  LIFE  FOB  THE  NEW  JERU 
SALEM,  n.  18 — 31.  That  he  loves  truth  and  sees  it,  n.  32 — 41, 
of  the  same ;  and,  that  he  has  faith,  n.  42 — 52,  of  the  same. 


IS     FAITH,     CANNOT     EXIST    WITH     ANY     BUT     SUCH     AS    ARE     IN 
CHARITY. 

13.  WHAT  faith  is,  has  been  explained  above ;  here  we  will 
explain  what  charity  is. 

Charity  in  its  origin  is  the  affection  of  good :  and  as  good 
loves  truth,  the  affection  of  good  produces  the  affection  of  truth  ; 
and,  by  the  affection  of  truth,  the  acknowledgment  of  truth, 
which  is  faith.  By  these  in  their  series,  the  affection  of  truth 
exists,  and  becomes  charity.  This  is  the  progression  of  charity, 
from  its  origin,  which  is  the  affection  of  good,  through  faith, 
which  is  the  acknowledgment  of  truth,  to  its  end,  which  is 
charity.  Its  end  is  action.  Hence  it  appears  how  love,  which 
is  the  affection  of  good,  produces  faith,  which  is  the  same  as 
the  acknowledgment  of  truth,  and  by  this  produces  charity, 
which  is  the  same  as  the  act  of  love  through  faith. 

14.  But  to  set  this  in  a  clearer  light.     Good  is  nothing  else 
but  use ;  wherefore  charity  in  its  origin  is  the  affection  of  use  : 
and  as  use  loves  the  means  necessary  for  its  existence,  charity 
produces  the  affection  of  means,  whence  results  the  knowledge 
of  what  they  are.     Through  these  in  their  series  the  affection 
of  use  exists  and  becomes  charity. 

15.  Their  progression  is  like  the  progression  of  all  things 
that  belong  to  the  will,  through  the  understand  ing,  into  acts  in 
the  body.     The  will  produces  nothing  of  itself  without  the  un- 

178 


OF   THE    NEW    JERUSALEM.  15 18 

derstanding,  nor  does  the  understanding  produce  any  thing  of 
itself  without  the  will;  they  must  act  in  conjunction  that  any 
thing  may  exist.  Or,  what  amounts  to  the  same,  affection, 
which  is  of  the  will,  produces  nothing  of  itself  except  by  means 
of  thought,  which  is  of  the  understanding,  and  vice  versa:  they 
must  act  in  conjunction  that  any  thing  may  exist.  For  con 
sider:  if  from  thought  you  remove  affection  proceeding  from 
some  love  or  other,  can  you  think  ?  Or  if  from  affection  you 
remove  thought,  can  you  be  affected  by  any  thing?  Or,  what 
amounts  to  the  same,  if  from  thought  you  remove  affection, 
can  you  speak?  Or  if  from  affection  you  remove  thought  or 
understanding,  can  you  do  any  thing?  It  is  the  same  with 
charity  and  faith. 

16.  These  truths  may  be  illustrated  by  comparison  with  a 
tree.  A  tree,  in  its  origin,  is  a  seed,  in  which  there  is  an 
effort  [conatus]  to  produce  fruit.  This  effort  being  excited  by 
heat,  first  produces  a  root,  and  from  it  a  stem  or  stalk  with 
branches  and  leaves,  and  lastly  fruit;  and  thus  the  effort  to 
fructify  comes  into  existence.  From,  this  it  is  plain,  that  the 
effort  to  produce  fruit  is  perpetual  in  the  whole  of  the  progres 
sion,  until  it  comes  into  existence  or  effect;  for  if  it  were  to 
cease,  the  faculty  of  vegetating  would  instantly  perish.  This 
is  the  application.  The  tree  is  man ;  the  effort  to  produce 
means,  is,  with  man,  from  his  will  in  his  understanding;  the 
stem  or  stalk  with  its  branches  and  leaves,  are,  in  man,  the 
instrumental  means,  and  are  called  the  truths  of  faith  ;  fruits, 
which  are  the  ultimate  effects  of  the  effort  in  a  tree  to  fructify, 
are,  in  man,  uses:  in  these  his  will  comes  into  existence.  Hence 
it  may  be  seen,  that  the  will  of  producing  uses,  by  means  of 
the  understanding  is  perpetual  through  the  whole  progression, 
until  it  comes  into  existence.  Respecting  the  wrill  and  the  un 
derstanding,  and  their  conjunction,  see  the  DOCTRINE  OF  LIFE 
FOR  THE  NEW  JERUSALEM,  n.  43. 

IT.  From  what  has  now  been  said  it  is  evident,  that  charity, 
so  far  as  it  is  th<3  affection  of  good  or  of  use,  produces  faith,  as 
the  means  whereby  it  may  exist ;  consequently,  that  charity  and 
faith,  in  effecting  uses,  act  in  conjunction  :  also,  that  faith  does 
not  produce  good  or  use  from  itself,  but  from  charity ;  for  faith 
is  chanty  as  to  its  means  of  operation.  It  is  therefore  a  fallacy 
to  suppose  that  faith  produces  good  as  a  tree  does  fruit, — the 
tree  is  not  faith,  but  the  tree  is  man. 

18,  It  should  be  known,  that  charity  and  faith  form  a  one, 
as  do  the  will  and  the  understanding;  since  charity  is  of  the 
will,  and  faith  of  the  understanding.  In  like  manner,  charity 
and  faith  form  a  one,  as  do  affection  and  thought;  since  affec 
tion  is  of  the  will,  and  thought  of  the  understanding..  So  again, 
charity  and  faith  form  a  one.  as  do  goodness  and  truth  ;  because 
good  is  of  the  affection,  which  is  of  the  will,  and  truth  of  the 
179 


18 20  TIIK    DOCTRINE    OF    FAITH 

thought,  which  is  of  the  understanding.  In  a  word,  charity 
and  faith  make  a  one,  like  essence  and  form  ;  for  the  essence  of 
faith  is  charity,  and  the  form  of  charity  is  faith.  Hence  it  is 
evident,  that  faith  without  charity  is  like  a  form  without  an 
essence,  which  is  not  any  thing ;  and  that  charity  without  faith 
is  like  an  essence  without  a  form,  which  likewise  is  not  any 
thing. 

19.  It  is  with  charity  and  faith  in  man  just  as  it  is  with  the 
motion  of  the  heart,  which  is  called  its  systole  and  diastole,  and 
the  motion  of  the  lungs,  which  is  called  respiration.     There  is 
also  an  entire  correspondence  of  these  with  the  will  and  under 
standing  of  man,  and  thus  with  charity  and  faith:  wherefore 
als/)  the  will  and  its  affection  are  meant  by  the  heart,  when 
mentioned  in  the  Word,  and  the  understanding  and  its  thought 
by  the  soul,  and  also  by  the  spirit.     It  may  here  be  necessary 
to  apprize  the  unlearned  reader,  that  the  primary  meaning  of 
the  words  for  soul  and  spirit,  in  the  Hebrew  and  Greek  lan 
guages,  as  also  in  the  Latin,  is  breath,  by  which  word,  likewise, 
they  are  frequently  translated.     It  is  only  in  a  secondary  and 
figurative  sense  that  these  words  are  used  to  denote  that  part  of 
man  which  lives  after  death.     Hence  to  yield  the  breath  is  to 
retain  animation  no  longer  [emittere  aniinam^  est  non  amplius 
animare] ;  and  to  give  up  the  ghost  is  to  respire  no  longer  [et 
ernittere  spiritum,  est  non  amplius  respirare].     From  which  it 
follows  that  there  can  be  no  faith  without  charity,  nor  charity 
without  faith  ;  and  that  faith  without  charity  is  like  the  respira 
tion  of  the  lungs  without  a  heart,  which  cannot  take  place  in 
any  living  thing,  but  in  an  automaton  only;  and  that  charity 
without  faith  is  like  a  heart  without  lungs,  in  which  case  there 
can  be  no  conscious  life :  consequently,  that  charity  by  faith 
accomplishes  uses,  as  the  heart  by  the  lungs  accomplishes  ac 
tions.     So  great,  indeed,  is  the  similitude  between  the  heart 
and  charity,  and  between  the  lungs  and  faith,  that  in  the  spi 
ritual  world  it  is  known  by  a  person's  breathing,  what  is  the 
nature  of  his  faith,  and  by  the  beating  of  his  heart,  what  is 
the  nature  of  his  charity.     For  angels  and  spirits,  as  well  as 
men,  live  from  the  heart  and  by  respiration  :  thence  it  is  that 
they,  as  well  as  men  in  this  world,  feel,  think,  act  and  speak. 

20.  Since  charity  is  love  towards  our  neighbour,  what  our 
neighbour  is  shall  also  be  explained.    Our  neighbour,  in  a  natural 
sense,  is  man,  both  collectively  and  individually.     Man  in  the 
aggregate,  is  the  church,  our  country,  and  society :  and  man 
as  an  individual  is  our  fellow-citizen,  who  in  the  Word  is  called 
our  brother  and  companion.     But,  our  neighbour,  in  a  spiritual 
sense,  is  good  ;  and  as  use  is  good,  our  neighbour,  in  a  spiritual 
sense,  is  use. 

That  use  is  our  spiritual  neighbour,  every  one  must  acknow 
ledge.     For  who  loves  a  man  merely  as  a  person,  and  not  rather 
1.80 


OF   THE   NEW   JERUSALEM.  20 23 

for  something  in  him,  by  virtue  of  which  lie  is  what  he  is? 
Therefore  he  loves  him  for  his  quality;  for  that  is  the  man. 
This  quality  which  is  love  is  his  use,  and  is  called  good  ;  where 
fore  this  is  our  neighbour.  As  the  Word  in  its  bosom  is  spiritual, 
therefore,  in  its  spiritual  sense,  this  love  of  good  is  what  is 
signified  by  loving  our  neighbour. 

21.  But  it  is  one  thing  to  love  our  neighbour  from  the  good 
or  use  that  is  in  him  towards  ourselves,  and  another  to  love  our 
neighbour  from  the  good  or  use  that  is  in  ourselves  towards  him. 
To  love  our  neighbour  from  the  good  or  use  in  him  to  ourselves, 
even  a  bad  man  can  do  ;  but  to  love  our  neighbour  from  our  own 
good  or  use  towards  him,  can  only  be  done  by  a  good  man :  for 
he  loves  good  from  good,  or  loves  use  from  the  affection  of  use. 
The  difference  between  these  is  described  by  the  Lord  in  Mat 
thew,  v.  42,  43.     It  is  said  by  many,  "  I  love  him  because  he 
loves  me,  and  does  me  good  ;"  but  still  to  love  him  for  that 
reason  only,  is  not  to  love  him  interiorly,  unless  he  that  so  loves 
is  principled  in  good,  and  thence  loves  the  good  of  the  other. 
The  one  is  in  charity  ;  but  the  other  is  only  in  friendship,  which 
is  not  charity. 

lie  who  loves  his  neighbour  from  charity,  conjoins  himself 
with  the  good  that  is  in  him  ;  and  no-t  with  his  person,  except 
so  far  and  so  long  as  he  is  in  good.  Such  a  man  is  spiritual,  and 
loves  his  neighbour  spiritually.  But  he  who  loves  another  only 
from  friendship,  conjoins  himself  with  his  person,  and  at  the 
same  time  with  the  evil  that  is  in  him.  The  latter  after  death 
cannot,  without  great  difficulty,  be  separated  from  the  person 
who  is  in  evil :  but  the  former  can.  Charity  does  this  by  faith  ; 
because  faith  is  truth  ;  and  the  man  who  is  in  charity  examines 
and  discovers,  by  means  of  truth,  what  ought  to  be  beloved, 
and,  in  loving  and  conferring  benefits,  regards  the  quality  of 
the  other's  use. 

22.  Love  to  the  Lord  is  love  properly  so  called,  and  love 
towards  our  neighbour  is  charity.    Love  to  the  Lord  is  not  com 
municated  to  man  except  in  charity.    In  this  the  Lord  conjoins 
himself  with  man. 

Since  faith  in  its  essence  is  charity,  it  follows,  that  no  one 
can  have  faith  in  the  Lord  except  he  be  in  charity.  From  this, 
by  means  of  faith,  there  is  a  conjunction;  by  charity,  a  con 
junction  of  the  Lord  with  man  ;  and  by  faith,  a  conjunction  of 
man  with  the  Lord.  That  the  conjunction  is  reciprocal,  may 
be  seen  in  the  DOCTRINE  OF  LIFE  FOR  THE  NEW  JERUSALEM, 
n.  102—107. 

23.  In  a  word  :  In  proportion  as  any  one  shuns  evils  as  sins, 
and  looks  to  the  Lord,  he  is  in  charity,  and  therefore  in  the 
same  proportion  he  is  in  faith.     That  in  proportion  as  any  one 
shuns  evils  as  sins  and  looks  to  the  Lord,  he  is  in  charity,  may 
be  seen  in  the  DOCTRINE  OF  LIFE  FOR  THE  NEW  JERUSALEM 

181 


23 27  THE    DOCTRINE    OF    FAITH 

n.  67 — 73  ;  also  n.  74 — 91 ;  and  that  in  the  same  proportion  he 
has  faith,  n.  42 — 52.  What  charity  is,  in  a  proper  sense,  may 
be  seen  in  n.  114  of  the  same  work. 

24.  From  all  that  has  been  thus  far  said,  it  is  manifest  that 
a  saving  faith,  which  is  an  internal  acknowledgement  of  truth, 
cannot  be  communicated  to  any,  except  to  such  as  are  in  charity. 


m.  THAT  THE  KNOWLEDGES  [COGNITIONES]  OF  WHAT  IS  TRUE 
AND  GOOD  ARE  NOT  THE  KNOWLEDGES  OF  FAITH,  BEFORE  A 
MAN  IS  IN  CHARITY  J  BUT  THAT  THEY  ARE  A  STORE-HOUSE, 
OUT  OF  WHICH  THE  FAITH  OF  CHARITY  MAY  BE  FORMED. 

25.  MAN  has  the   affection   of  knowing  from  his   earliest 
childhood.     By  it  he  learns  many  things  which  will  be  of  use 
to  him-,  and  many  which  will  be  of  no  use.     When  he  grows 
up,  by   application  to  some  business,  he  acquires  the  things 
which  relate  to  his  business  :  this  then  becomes  his  use, — that 
by  which  he  is  affected.    Thus  commences  the  affection  of  use, 
which  produces  the  affection  of  the  means  [media],  whereby  he 
acquires  his  business,  which  is  his  use. 

This  progression  takes  place  with  every  one  in  the  world  : 
because  every  one  has  some  business,  to  which  he  proceeds, 
from  the  use  which  is  his  end.  by  the  means  to  the  use  itself, 
which  is  the  effect.  Since,  however,  this  use,  together  with 
the  means  of  attaining  it,  is  for  the  purposes  of  life  in  this 
world,  the  affection  of  it  is  natural. 

26.  But  since  every  man  regards  not  only  the   uses  con 
ducive  to  a  life  in  this  world,  but  will  also  regard  the  uses 
conducive  to  a  life  in  heaven  ;  since  he  will  enter  into  this  after 
his  life  in  the  world,  and  will  live  therein  afterwards  to  eternity. 
Wherefore  every  one  from  his  childhood  procures  for  himself 
— from  the  Word,  or  from  the  doctrine  of  the  church,  or  from 
preaching, — knowledges  of  what  is  true  and  good,  which  are 
for  the  purposes  of  that  life,  and  deposits  them  in  his  natural 
memory  ;  acquiring  them  in  greater  or  less  abundance,  accord 
ing  to  his  connate  affection  of  knowing,  and  according  as  this 
has  been  increased  by  various  excitements. 

27.  But  all  these  knowledges,  whatever  may  be  their  num 
ber  and  quality,  are  only  a  storehouse,  from  which  the  faith 
of  charity  may  be  formed;  and  this  faith  is  not  formed,  except 
in  proportion  as  he  shuns  evils  as  sins.     If  he  shun  evils  as 
sins,  then  these  knowledges  become  those  of  the  faith  which 
has  in  it  spiritual  life  :  but  if  he  do  not  shun  evils  as  sins,  these 
knowledges  are  knowledges  only,  and  do  not  become  those  of  a 
faith  which  has  in  it  any  spiritual  life. 

182 


OF   THE    NEW    JERUSALEM.  28 31 

28.  This  storehouse  is  especially  necessary,  because  without 
it  faith  cannot  be  formed  ;  for  the  knowledges  of  truth  and  of 
good  enter  into  faith  and  compose  it.     If  there  be  none  of  these, 
faith  does  not  exist ;  for  a  faith  entirely  empty  and  void  is  not 
given  :  if  they  be  few,  a  scanty  and  meagre  faith  is  formed ;  if 
they  be  many,  a  faith  rich  and  full,  according  to  their  abun 
dance,  is  formed. 

29.  But  let  it  be  known,  that  the  knowledges  of  genuine 
truth  and  good  constitute  faith,   and  by  no  means  the  know 
ledges  of  the  false  ;  for  faith  is  truth,  as  has  been  observed 
above,  n.  5 — 11 ;    and  falsity,   because  it  is  the  opposite  of 
truth,  destroys  faith.      Neither  can  charity  exist  where  there 
are  mere  falsities  ;  for,  as  was  said  above,  n.  IS,  charity  and 
faith  form  a  one,  just  as  good  and  truth  form  a  one.     Hence  it 
also  follows,  that  no  knowledges  of  genuine  truth  and  good 
form,  no  faith  ;  that  a  few  form  some  faith ;  and  that  many  con 
stitute  a  faith  which  is  enlightened  according  to  their  fulness. 
Such  as  is  a  man's  faith    originating  in  charity,   such,  is  his 
intelligence. 

30.  There  are,  moreover,  many  persons   who  Have  not  an 
internal  acknowledgment  of  truth,  and  yet  have  the  faith  of 
charity.     They  are  such  as  in  their  life  have  had  respect  to  the 
Lord,  and  from  a  principle  of  religion  have  avoided  evils  ;  but 
who  have  been  kept. from  thinking  of  truths  by  cares  and  busi 
ness  in  the  world,  and  also  from   a   want  of  truths   in  their 
teachers.     Yet  these  interiorly,  or  in  their  spirit,  are  in  the 
acknowledgment  of  truth,  because  they  are  in  the  affection 
of  it ;  wherefore  after  death,  when  they  become  spirits,  and  are 
instructed  by  angels,  they  acknowledge  truths  and  receive  them 
with  joy.     But  it  is  otherwise  with  those  who  in  their  life  have 
not  had  respect  unto  the  Lord,  and  have  not  avoided  evils  from 
a  principle  of  religion.     These  interiorly,  or  in  their  spirit,  are 
not   in    any  aifection  of  truth,  and  therefore  not  in  any  ac 
knowledgment  of  it :  wherefore  after  death,  when  they  become 
spirits,   and   are  instructed  by  angels,  they   are  unwilling  to 
knowledge  truths,  and  therefore  do  not  receive  them.     For  the 
evil  of  life  interiorly  hates  truths ;  but  the  good  of  life  interiorly 
loves  truths. 

31.  The  knowledges  of  what  is  good  and  true  which  precede 
faith,  appear  to  some  as  though  they  were  of  faith  ;  but  yet 
they  are  not.'    Their  thinking  and  saying  that  they  believe,  is 
no  proof  that  they  really  do  believe       Neither  do  such  know 
ledges  constitute  faith  ;  for  they  only  consist  in  thinking  that 
a  thing  is  so,  without  any  internal  acknowledgment  that  the 
truths  professed  are  truths ;  and  faith  in  unknown  truths  is  a 
species  of  persuasion  remote  from  internal  acknowledgment. 
As  soon,  however,  as  charity  is  implanted,  then  those  know 
ledges  become  the  knowledges  of  faith  ;  but  no  farther  than  there 

183 


31 33  THE   DOCTRINE   OF   FAITH 

is  charity  in  that  faith.  In  the  first  state,  before  charity  is 
perceived,  faith  appears  to  them  to  be  in  the  first  place,  arid 
charity  in  the  second  ;  but  in  the  second  state,  when  charity  is 
perceived,  faith  stands  in  the  second  place,  and  charity  in  the 
first.  The  first  state  is  called  reformation  ;  the  second  state  is 
called  regeneration.  When  a  man  is  in  this  latter  state,  then 
wisdom  increases  in  him  daily  ;  and  good  daily  multiplies  truths, 
and  makes  them  fruitful.  He  is  then  like  a  tree  which  bears 
fruit,  and  in  its  fruit  deposits  seeds,  from  which  new  trees  are 
produced,  and  at  length  a  garden.  Then  he  becomes  truly  a 
man,  and  after  death  an  angel,  in  whom  charity  constitutes  the 
life,  and  faith  of  the  form,  which  is  beautiful  according  to 
its  quality  ;  but  his  faith  is  then  no  longer  called  faith  but  in 
telligence. 

From  these  considerations  it  may  appear,  that  the  all  of 
faith  is  from  charity,  and  nothing  of  it  from  itself:  also,  that 
charity  produces  faith,  and  not  faith  charity.  The  knowledges 
of  truth,  which  precede,  are  just  like  the  provision  in  a  barn, 
which  does  not  nourish  a  man,  unless,  having  an  appetite  for 
food,  he  takes  out  the  corn  for  use. 

32.  It  shall  also  be  explained,    how  faith  is  formed  from 
charity.     Every  man  has  a  natural  mind  and  a  spiritual  mind; 
a  natural  mind  for  the  world,  and  a  spiritual  mind  for  heaven. 
Man  as  to  his  understanding  is  in  both :  but  not  as  to  his  will, 
before  he  shuns  and  turns  away  from  evils  as  sins.     When  lie 
does  this,  his  spiritual  mind  is  open  also  in  respect  to  the  will ; 
and  then  there  flowrs  thence  into  the  natural  mind  spiritual  heat 
from  heaven  ;  which  heat  in  its  essence  is  charity,   and  gives 
life  to  the  knowledges  of  truth  and  good  which  are  therein,  and 
out  of  them  forms  faith.     The  case  herein  is  just  as  it  is  with  a 
tree,  which  does  not  receive  vegetative  life  before  heat  flows 
from  the  sun,  and  joins  itself  with  the  light,  as  occurs  in  the 
season  of  spring.     There  is,  moreover,  a  full  parallelism  between 
the  vivification  of  man  and  the  vegetation  of  a  tree,  in  this 
respect,  that  the  one  is  effected  by  the  heat  of  this  world,  and 
the  other  by  the  heat  of  heaven  :  wherefore  also  man  is  so  often 
likened  to  a  tree  by  the  Lord. 

33.  From  these  few  observations  it  may  appear,  that  the 
knowledges  of  truth  and  good  are  not  of  faith  before  a  man  is 
in  charity  ;  but  that  they  are  a  storehouse,  out  of  which  the 
faith  of  charity  may  be  formed.     The  knowledges  of  truth  be 
come  truths  in  a  regenerate  man,  as  do  likewise  the  knowledges 
of  good  ;  for  the  knowledge  of  good  is  in  the  understanding, 
but  the  affection  of  good  is  in  the  will :  and  that  is  called  truth 
which  is  in  the  understanding,  and  that  is  called  good  which  ig 
in  the  will. 


184 


OF   THE    NEW    JERUSALEM.  34: 38 

IV.    A   UNIVERSAL    IDEA    OF   THE   CHRISTIAN    FAITH. 

34.  THE  Christian  faith  in  its  universal  idea  is  this  :  "  That 
the  Lord  from  eternity,  who  is  Jehovah,  came  into  the  world 
to  subjugate  the  hells,  and  to  glorify  His  Humanity;  that  with 
out  this  no  mortal  could  be  saved ;  and  that  those  are  saved 
who  believe  in  Him." 

35.  This  is  called  the  Christian  faith  in  its  universal  idea, 
because  it  is  the  universal  of  faith,  and  the  universal  of  faith  is 
that  which  enters  into  the  whole  and  every  part  of  it.     It  is  a 
universal  of  faith,  that  God  is  one  in   person   and   essence  in 
tvhorn  there  is  a  trinity  ;  and  that  the  Lord  is  that  God.     It  is 
a  universal  of  faith,  that  no  mortal  could  have  been  saved, 
unless  the  Lord  had  come  into  the  world.     It  is  a  universal  of 
faith,  that  He  came  into  the  world  that  He  might  remove  hell 
from  man ;  and  He  removed  it  by  combats  against  it,  and  by 
victories  over  it;  thus  He  subjugated  it,  and  reduced  it  to  order 
and  under  obedience  to  Himself.     It  is  also  a  universal  of  faith, 
that  He  came  into  the  world  to  glorify  the  Humanity,  which  He 
took  upon  Him  in  the  world  ;  that  is,  to  unite  it  to  the  Divi 
nity  from  which  are  all  things:  it  is  thus,  that  having  subju 
gated  hell,  He  keeps  it  in  order  and  under  obedience  to  Himself 
to  eternity.     As  neither  of  these  ends  could  have  been  effected 
except  by  temptations  even  to  the  last  of  them,  which  was  His 
passion  on  the  cross,  therefore  He  endured  that  also.     These 
are  the  universals  of  the  Christian  faith  respecting  the  Lord. 

36.  The  universal  of  the  Christian  faith  on  man's  part  is, 
to  believe  in  the  Lord;  for  by  believing  in  Him,  conjunction 
with  Him  is  effected,  whereby  is  salvation.     To  believe  in  Him 
is  to  have  confidence  that  He  will  save :  and  because  no  one  can 
have  such  confidence,  but  He  who  lives  a  good  life,  therefove 
this  also  is  implied  by  believing  in  Him. 

37.  Of  these  two  universals  of  the  Christian  faith,  the  first, 
which  relates  to  the   Lord,  is  treated  of  specifically  in  THE 
DOCTRINE    OF   THE    NEW    JERUSALEM   CONCERNING    THE    LORD  ; 
and  the  second,  which  relates  to  man,  in  THE  DOCTRINE  OF 
LIFE  FOR  THE  JNEW  JERUSALEM:   wherefore  there  is  no  occasion 
to  enter  into  any  further  explanation  of  them  here. 


V.    A    UNIVERSAL   IDEA    OF   THE   FAITH    GENERALLY    PREVAILING. 

38.  THE  faith  generally  prevailing,  in  its  universal  idea,  is 

this :  "  That  God  the  Father  sent  His  Son  to  make  satisfaction 

for  the  human  race,  and  that  by  reason  of  this  the  Son's  merit, 

He  is  moved  to  comp-ission,  and  saves   those  who  believe  this;' 

185 


38 40  THE   DOCTRINE    OF   FAITH 

or,  according  to  others,  "  those  who  believe  this,  and  at  the 
same  time  do  good." 

39.  But  that  it  may  be  seen  more  clearly  what  the  nature  of 
this  faith  is,  I  will  state  in   order  the  several   things  which  it 
implies. 

The  faith  of  the  present  day, 

I.  Supposes  God  the  Father  and  God  the  Son  to  be  two ; 
both  from  eternity. 

II.  It  supposes  that  God  the  Son  came  into  the  world  by 
the  will  of  the  Father,  to  make  satisfaction  for  the  human  race; 
who  otherwise  would   have  perished  in  eternal  death   by  the 
divine  justice,  which  they  also  call  vindictive  justice. 

III.  It  supposes  the  Son  to  have  made  satisfaction  by  fulfil 
ling  the  law,  and  by  the  passion  of  the  cross. 

IY.  It  supposes  the  Father  to  have  been  moved  to  compas 
sion  by  these  acts  of  the  Son. 

Y.  It  supposes  the  Son's  merit  to  be  imputed  to  those  who 
believe  this. 

YI.  It  supposes  this  to  take  place  in  an  instant ;  and  that 
therefore  it  may  do  so,  if  not  before,  even  at  the  point  of  death. 

YII.  It  supposes  somewhat  of  temptation,  and  then  deli 
verance  through  that  faith. 

YIII.  It  supposes  such  as  the&e,  especially,  to  have  trust 
and  confidence. 

IX.  It  supposes  that  such  as  these,  especially,  enjoy  justifi 
cation,  the  plenary  grace  of  the  Father  for  the  Son's  sake,  the 
remission  of  all  sins,  and  thus  salvation. 

X.  The  more  learned  suppose,  that  there  is  present  with 
persons  thus  justified  an  effort  towards  good  which  operates 
secretly,  and  does  not  manifestly  move  the  will ;  others  suppose 
I  manifest  operation  :  both  by  the  Holy  Ghost. 

XI.  Of  those  who  confirm  themselves  in  this  notion,  that 
no  one  can  do  good  from   himself,  which  is  really  good,  and 
which  is  not  meritorious,  and  that  they  are  not  under  the  yoke 
of  the  law,  the  majority  omit,  and  do  not  think  of  the  evil  and 
the  good  of  life  ;  for  they  say.  within  themselves  that  good  works 
do  not  save,  neither  does  evil  condemn,  because  faith  alone 
does  all  things. 

XII.  In  general,  they  suppose  the  understanding  ought  tc 
be  kept  in  subjection  to  this  faith,  calling  that  faith  which  is 
not  understood. 

40.  To  illustrate   and  investigate  the  truth  or  otherwise, 
of  these  several  propositions,  is  unnecessary;  that   must  ap 
pear  clearly  from  what  has  been  said  above,  and  also  particu 
larly  from  what  is  proved  from  the  Word,  and  at  the  same  time 
rationally  confirmed,  in  THE  DOCTRINE  OF  LIFE  FOR  THE  .NEW 
JERUSALEM,  and   in  THE    DOCTRINE   OF  THE  NEW   JERUSALEM 

RESPECTING-   THE    LORD. 

186 


OF   THE   NEW   JERUSALEM.  41,  42 

41.  But  yet  that  it  may  be  seen  what  is  the  nature  of  faith 
separated  from  charity,  and  what  the  nature  of  faith  not  sepa 
rated  from  charity,  I  will  communicate  what  I  have  heard  from 
an  angel  of  heaven.     He  told  me  that  he  had  conversed  with 
many  of  the  Reformed,  and  had  heard  what  the  nature  of  their 
faith  was  ;  and  he  related  what  had  passed  between  himself  and 
one  who  was  in  faith  separated  from  charity,  and  another  who 
was  in  faith  not  separated  from  charity,  and  what  he  had  heard 
from  both.     He  stated  that  he  questioned  them,  and  that  they 
replied ;  and  as  these  conversations  are  adapted  to  throw  light 
on  the  subject,  I  will  here  relate  them. 

42.  The  angel  said  that  he  thus  conversed  with  him  who 
was  in  faith  separated  from  charity : 

"Friend,  who  art  thou?"  He  replied,  "I  am  a  Christian 
of  the  Reformed  Church."  "  What  is  thy  doctrine,  and  the 
religion  thou  derivest  from  it?"  He  replied,  "  It  is  faith."  He 
said,  "  What  is  the  nature  of  thy  faith  ? "  The  other  made 
answer,  "  My  faith  is,  that  God  the  Father  sent  His  Son  to 
make  satisfaction  for  the  sins  of  mankind;  and  that  those  are 
saved  who  believe  this."  He  then  asked  him,  "  What  more 
dost  thou  know  respecting  salvation  ?"  To  which  he  replied, 
"  Salvation  is  obtained  by  that  faith  alone."  He  said  further, 
"What  dost  thou  know  of  redemption?"  He  answered,  "It 
was  effected  by  the  passion  of  the  cross,  and  the  Son's  merit  is 
imputed  through  that  faith."  Again  :  "  What  dost  thou  know 
of  regeneration?"  He  answered,  "It  is  effected  by  faith." 
"  What  dost  thou  know  of  repentance  and  the  remission  of 
sins?"  His  reply  was,  "They  are  attained  by  that  faith." 
"  Tell  me  what  thou  knowest  of  love  and  charity  ? "  His  answer 
was,  "They  are  that  faith."  "Tell  me  what  thou  knowest 
'of  good  works?"  He  replied,  "They  are  that  faith."  "Tell 
me  what  thou  thinkest  of  all  the  commandments  in  the  Word  ?  " 
He  made  answer,  "They  are  included  in  that  faith."  Then  he 
said,  "  What  then,  art  thou  to  do  nothing?"  His  answer  was, 
"  What  can  I  do  ?  I  cannot  do  good,  which  is  really  good, 
from  myself?"  He  said,  "  Canst  thou  have  faith  from  thyself?" 
His  reply  was,  "  I  cannot."  He  said,  "  How  then  canst  thou 
have  faith?"  He  replied,  "This  I  do  not  inquire  into.  I  will 
have  faith."  At  length  he  said,  "Dost  thou  know  any  thing 
more  respecting  salvation?"  His  answer  was,  "What  more 
should  I  know,  when  salvation  is  obtained  by  that  faith  alone?" 
Then  the  angel  said,  u  Thou  answerest  like  a  musician  who  can 
sound  but  one  note;  I  hear  nothing  but  faith.  If  that  is  what 
thou  knowest,  and  nothing  more,  thou  knowest  nothing.  l)e 
part  hence  and  see  thy  companions."  So  he  departed,  and 
found  them  in  a  desert  where  there  was  no  grass.  He  asked 
what  was  the  reason  of  this ;  and  was  answered,  "  Because 
there  is  nothing  of  the  church  in  them." 
187 


43 45  THE    DOCTRINE   OF   FAITH 

43.  Ttio  -ingel  thus  spoke  with  him  who  was  in  faith  not 
separated  from  charity : 

"Friend,  who  art  thou?"  He  answered,  "I  am  a  Christian 
of  the  Reformed  Church."  "  What  is  thy  doctrine  and  thence 
thy  religion?"  He  replied,  "Faith  and  charity."  He  said, 
"  Are  these  two  ? "  The  answer  was,  "  They  cannot  be  sepa 
rated."  He  said.  "What  is  faith?"  The  other  replied,  "It 
is  to  believe  what  the  Word  teaches."  He  said,  u  What  is 
charity  ? "  The  answer  was,  "  It  is  to  do  what  the  Word 
teaches."  He  said,  "  Hast  thou  only  believed  these  things,  or 
hast  thou  also  done  them  ? "  His  answer  was,  "  I  have  also 
done  them." 

The  angel  of  heaven  then  looked  at  him,  and  said,  "  My 
friend,  come  along  with  me,  and  dwell  with  us." 


VI.      ON   THE   NATURE   OF   FAITH    SEPARATED   FROM   CHARITY. 

44.  THAT  it  may  be  seen  what  the  nature  of  faith  is,  when 
separated   from  charity,    I  will   shew  it  in  its  nakedness,  as 
follows : 

"  That  God  the  Father,  being  angry  with  mankind,  rejected 
them  from  Him,  and  out  of  justice  resolved  to  avenge  Himself 
by  their  eternal  damnation.  And  that  he  said  to  the  Son, 
4  Descend ;  fulfil  the  law  and  take  upon  thyself  the  damnation 
destined  for  them  ;  and  then  peradventure  I  shall  be  moved  to 
compassion.'  Wherefore  He  descended,  and  fulfilled  the  law, 
and  suffered  Himself  to  be  hanged  on  the  cross,  and  cruelly 
put  to  death.  Which  being  done,  He  returned  to  the  Father, 
and  said,  '  I  have  taken  upon  myself  the  damnation  of  man 
kind  ;  therefore  now  be  thou  merciful ;'  thus  interceding  for 
them.  But  He  had  for  answer,  '  For  their  own  sakes  I  cannot ; 
however,  as  I  saw  thee  on  the  cross,  and  beheld  thy  blood,  I 
am  moved  to  compassion.  Still  I  will  not  pardon  them ;  I  will 
only  impute  unto  them  thy  merit ;  and  that,  only  to  those  who 
acknowledge  this.  This  shall  be  the  fairh  by  which  they  may 
be  saved.' ': 

45.  Such  is  that  faith  exhibited  in  its  nakedness.      Who 
that  has  any  enlightened  reason  does  not  see  in  it  inconsist 
encies,  which  are  contrary  to  the  very  Divine  Essence  ?  as,  that 
God,  who  is  love  itself  and  mercy  itself,  could,  out  of  anger 
and  consequent  vengeance,  condemn  men  and  devote  them  to 
hell?  also,  that  He  should  desire  to  be  moved  to  compassion 
by  beholding  the  condemnation  transferred  to  His  Son  ;  and  by 
a  view  of  His  sufferings  upon  the  cross  and  of  His  blood? 
Who  possessing  any  enlightened  reason  does  not  see  that  one 
God  could  not  say  to  another  God,  who  was  His  equal,  "  I  do 

188 


OF   THE   NEW   JERUSALEM.  45 — 48 

not  pardon  them,  but  I  impute  to  them  thy  merit?"  as  well  as 
also,  "  JSTow  let  them  live  as  they  please  ;  only  let  them  believe 
this,  and  they  shall  be  saved  ?"  Not  to  mention  other  absurdi 
ties. 

46.  But  the  reason  why  these  things  are  not  seen,  is,  be 
cause  they  have  induced  a  blind  faith,  and  thereby  have  shut 
people's  eyes  and  stopped  their  ears.     Shut  people's  eyes,  and 
stop  their  ears,  that  is,  cause  them  not  to  think  from  any  un 
derstanding,  and  then  tell  those  who  are  impressed  with  any 
idea  of  life  eternal  whatever  you  will,  and  they  will  believe  it  : 
yea,  though  you  should  tell  them  that  God  can  be  angry  and 
breathe  vengeance;  that  God  can  inflict  eternal  damnation  upon 
any  one ;  that  God  requires  to  be  moved  to  compassion  by  His 
Son's  blood  :    that  he  will  impute  and  attribute  that  to  man  as 
a  merit  of  his  own,  and  will  save  him  by  his  barely  thinking 
so;  as  well  as  also,  that  one  God   could  stipulate  and  enjoin 
such  things  to  another  God  of  one  essence  with  Himself;  with 
any  other  extravagances  of  a  similar  kind.   But  open  your  eyes 
and  unstop  your  ears,  that  is,  think  of  the  above  notions  from 
your  understanding ;  and  you  will  see  their  utter  disagreement 
with  truth  itself. 

47.  Shut  people's  eyes,  stop  their  ears,  and  cause  them  not 
to  think  from  any  understanding ;  then  might  you  not  induce 
them  to  believe  that  God  has  given  all  His  power  to  a  man  [the 
Pope],  that  he  might  be  as  God  upon  earth  ?      Might  you  not 
induce  them  to  believe  that  dead  men  ought  to  be  invoked  ? 
that  people  ought  t<5  uncover  their  heads,  and  fall  upon  their 
knees,  before  their  images?  and  that  their  carcases,  bones,  and 
sepulchres,  are  holy  and  ought  to  be  venerated  ?     But  if  you 
open  your  eyes,   and  unstop  your  ears,  that  is,  if  yon  think  of 
these  things  from  any  understanding,  will  you  not  view  them 
as  enormities  which  human  reason  must  abominate? 

48.  "When  these  things,  and  the  like,  are  received  by  a  man 
whose  understanding  is  shut  up  from  a  principle  of  religion, 
may  not  the  temple  in  which  he  performs  divine  worship  be 
then  compared  to  a  den  or  cavern  under  ground,  where  he  does 
not  know  what  the  objects  are  which  he  sees?     And  may  not 
his  religion  be  compared  to  an  apartment  in  a  house  in  which 
there  are  no  windows  ?    And  his  voice,  when  worshipping,  to 
sound,  and  not  to  speech  ?     With  such  a  man  an  angel  of  hea 
ven  cannot  converse,  because  the  one  does  not  understand  the 
language  of  the  other. 


1*9 


—52  THE   DOCTRINE   OF  FAITH 


VTI.     THAT    THOSE     WHO   ARE   IN   FAITH    SEPARATED   FROM    CHARITY, 
ARE  REPRESENTED   IN  THE  WORD  BY  THE  PHILISTINES. 

49.  IN  the  Word,  by  all  the  names  of  nations  and  people, 
as  also  of  persons  and  places,  are  signified  things  relating  to 
the  church  ;  the  church  itself  by  Israel  and  Judah,  because  it  was 
established  amon^  them,  and  various  religious  opinions   [reli- 
giosa]  by  the  nations  aad  people  round  about  them  ;  religious 
opinions  which  accorded   with  the  truth  by  the  good  nations, 
and  discordant  religious  opinions  by  the  wicked  nations.    There 
are  two  evil  religious  opinions  into  which  every  church  degene 
rates  in  process  of  time  :  the  one  consists  in  adulterating  its 
goods,  and  the  other  in  falsifying  its  truths.      That  religious 
principle  which  adulterates  the  goods  of  the  church,  derives  its 
origin  from  the  love  of  rule  ;  and  the  other  religious  principle 
which  falsifies  the  truths  of  the  church,  derives  its  origin  from 
the  pride  of  self  derived  intelligence.     The  religious  principle 
which  takes  its  origin  from  the  love  of  rule,  is  meant  in  the 
Word  by  Babylon  ;  and  that  which  takes  its  origin  from  the 
pride  of  self-derived  intelligence,  is  meant  in   the  Word  by 
Philisteea.     It  is  well  known  who  those  of  Babylon  are  at  this 
day  ;  but  it  is  not  known  who  those  of  Philistsea  are.     Those 
are  of  Philistsea  who  are  in  faith  and  not  in  charity. 

50.  That  those  are  of  PhilistaBa  who  are  in  faith  and  not 
in  charity,  may  appear  from  various  things  which  are  said  of 
them  in  the  Word,  when  understood  in  the  spiritual  sense ;  as 
well  from  their  disputes  with  the  servants  of  Abraham  and 
Isaac,  as  recorded  in  Gen.  xxi.  and  xxvi.,  as  from  their  wars 
with  the  children  of  Israel,  related  in  the  book  of  Judges,  and 
in   the  books  of  Samuel  and  of  Kings  ;  for  all  the  Wars  de 
scribed  in  the  Word,  involve  and  signify,  in  the  spiritual  sense, 
spiritual  wars.      And  because  this  religious  principle,  which 
consists  in  faith    separated  from  charity,    continually   desires 
to  invade  the  church,   therefore  the  Philistines  remained   in 
the  land  of  Canaan,  and  frequently  infested  the  children  of 
Israel. 

51.  Because  the  Philistines  represented  those  who  are  in 
faith  separated  from  charity,  therefore  they  were  called  the 
uncirciimcised,  and  by  the  uncircumcised  are  meant  those  who 
are  without  spiritual  love,  and  thence  are  only  in  natural  love  : 
spiritual  love  is  charity.      The  reason  why  these  are  called  the 
un circumcised,  is,  because  by  the  circumcised  are  meant  those 
who  are  in  spiritual  love.     That  the  Philistines  are  called  the 
uncircumcised,  may  be  seen  1  Sam.  xvii.  26,  36;  2  Sam.  i.20; 
and  in  other  places. 

52.  That  those  who  are  in  faith  separated  from  charity  were 
represented  by  the  Philistines,  is  manifest  not  only  from  theii 

190 


OF   THE   NEW   JERUSALEM.  52 — 54 

wars  with  the  children  of  Israel,  but  also  from  many  other  cir 
cumstances  which  are  recorded  of  them  in  the  "Word  ;  as  from 
those  which  are  related  of  Dagon  their  idol ;  as  of  the  haemor 
rhoids  and  mice  with  which  they  were  smitten  and  infested  for 
placing  the  ark  in  the  temple  of  their  idol ;  and  from  the  other 
things  which  occurred  at  the  same  time,  and  are  mentioned 
1  Sam.  chap.  v.  and  vi. ;  likewise  from  the  history  of  Goliath, 
who  was  a  Philistine,  and  was  slain  by  David,  as  related  1  Sain, 
chap.  xvii.  For  Dagon,  their  idol,  was  above  like  a  man,  and 
below  like  a  fish;  by  which  was  represented  their  religion, 
which,  by  reason  of  faith,  was  as  it  were  spiritual,  but,  from 
having  no  charity,  was  merely  natural.  By  the  emerods,  or 
haemorrhoids,  with  which  they  were  smitten,  were  signified  their 
filthy  loves.  By  the  mice  with  which  they  were  infested,  was 
signified  the  devastation  of  the  church  by  falsifications  of  the 
truth.  And  by  Goliath,  who  was  slain  by  David,  was  repre 
sented  the  pride  of  their  self-derived  intelligence. 

53.  That  those  who  are  in  faith  separated  from  charity  were 
represented  by  the  Philistines,  appears  also  from  the  prophetic 
parts  of  the  Word,  where  they  are  treated  of;   as  from    these 
following.     In  Jeremiah  :  "  Against  the  Philistines  :— Behold, 
waters  rise  up  out  of  the  north,  and  shall  be  an  overflowing 
flood,  and  shall  overflow  the  land  and  all  that  is  therein  :  the 
city,  and  them  that  dwell  therein  :  so  that  the  men  shall  cry, 
and  every  inhabitant  of  the  land  shall  howl:  Jehovah  shall 
spoil    [vastate]  all   the  Philistines7'   (xlvii.   1,   2,  4).     Waters 
rising  up  out  of  the  north  are  falses  from   hell;  which  shall 
be  an  overflowing  flood,  and  shall  overflow  the  land  and  all  that 
is  therein,  signifies  the  devastation  by  them  of  all   things  of 
the  church ;  the  city,  and  them  that  dwell  therein,  signifies  the 
devastation  of  all  its  truths  of  doctrine;  so  that  the  men  shall 
cry,  and  every  inhabitant  of  the  earth  shall  howl,  signifies  a 
want  of  all  truth  and  goodness  in   the  church  ;  Jehovah  shall 
spoil   [vastate]   all  the  Philistines,  signifies  their  destruction. 
In  Isaiah:   "Rejoice  not  thou,  whole  Philistsea,  because  the 
rod  that  smote  thee  is  broken ;  for  out  of  the  serpent's  root 
shall  come  forth  a  cockatrice,  and  his  fruit  shall  be  a  fiery  flying 
serpent"  (xiv.  29).     Rejoice  not  thou,  whole  Philistsea,  signifies 
let  not  them  who  are  in  faith  separated  from  charity  rejoice  that 
they  still  remain ;  for  out  of  the  serpent's  root  shall  come  forth 
a  cockatrice,  signifies  that  from  the  pride  of  self-derived  intel 
ligence  will  proceed  the  destruction  of  all  truth  among  them ; 
and  his  fruit  shall  be  a  fiery  flying  serpent,  signifies  reasonings 
from  false  principles  originating  in  evil,  against  the  truths  and 
goods  of  the  church. 

54.  That  by  circumcision  is  represented  purification  from 
the  evils  of  love  merely  natural,  appears  from  these  passages ; 
"  Circumcise  yourselves  to  Jehovah,  and  take  away  the  fore 

191 


54 56  THE   DOCTRINE   OF   FAITH 

skins  of  your  heart, — lest  my  fury  come  forth, — because  of  the 
evil  of  your  doings"  (Jer.  iv.  4).  "  Circumcise  the  foreskin  of 
your  heart,  and  be  no  more  stiff-necked"  (Dent,  x.  16).  To 
circumcise  the  heart,  or  the  foreskin  of  the  heart,  is  to  purify 
themselves  from  evils.  Hence,  on  the  contrary,  by  the  uncir 
cumcised  are  meant  those  who  are  not  purified  from  the  evils  of 
love  merely  natural,  thus  who  are  not  in  charity.  And  because 
the  unclean  at  heart  is  meant  by  the  uncircumcised,  it  is  said, 
"No  stranger  that  is  uncircumcised  in  heart,  or  uncircumcised 
in  flesh,  shall  enter  into  my  sanctuary"  (Ezek.  xliv.  9).  "None 
that  is  uncircumcised  shall  eat  the  passover"  (Exod.  xii.  48). 
And  that  such  are  condemned,  is  declared  in  Ezek.  xxviii.  10 : 
xxxi.  18  ;  xxxii.  19. 


VIII.    THAT   THOSE   WHO   ARE    IN   FAITH    SEPARATED   FROM   CHARITY, 
ARE   MEANT   BY   THE   DRAGON   IN   THE   APOCALYPSE. 

55.  IT  was  said  above,  that  every  church  in  process  of  time 
declines  into  two  common  evil  religious  states,  into  one  from 
the  love  of  rule,  and  into  the  other  from  the  pride  of  its  own 
intelligence;  and   that  in  the  Word  the  former  is  understood 
and  described  by  Babylon,  and  the  latter  by  Philistsea.     Now 
inasmuch  as  the  Apocalypse  treats  of  the  state  of  the  Christian 
church,  especially  what  that  is  at  its  end ;  therefore  these  two 
evil  religious  states  are  therein  treated  of,  both  generally  and 
specific-ally.     The  religious  state,  which  is  meant  by  Babylon, 
is  described  in  chap.  xvii.  xviii.  xix.,  and  is  the  harlot  sitting 
upon  the  scarlet  beast :  and  the  religious  state,  which  is  under 
stood  by  Philietsea,  is  described  in  chap.  xii.  xiii.,  and  is  repre- 
Bented  there  by  the  dragon,  by  the  beast  that  rose  out  of  the 
sea,  and  by  the   beast  that  rose   out  of  the  earth.     That  this 
religious  state  is  meant  by  the  dragon  and  his  two  beasts,  could 
not  heretofore  be  known;  the  reason  is,  because  the  spiritual 
sense  of  the  Word  was  not  before  opened,  and  hence  the  Apo 
calypse  was  not  understood ;  and  especially,  because  the  reli 
gious  opinion  of  faith  separated  from  charity  was  so  prevalent 
in  the  Christian  world,  that  nobody  could  see  that  it  was  there 
described;  for  every  evil  religious  opinion  blinds  the  eyes. 

56.  That  the  religious  tenet  of  faith  separated  from  charity 
is  meant  and  described  in  the  Apocalypse  by  the  dragon  and 
his  two  beasts,  has  not  only  been   told  me  from  heaven,  but 
also  shewn  me  in  the  world  of  spirits  which  is  under  heaven. 
Those  who  were  in  faith  separated  from  charity,  were  seen  by 
me  assembled  in  a  large  company,  like  a  great  dragon  with  his 
tail  extended  towards  heaven :   and  others  of  the  same  per- 

192 


OF    THE    NP:W    JERUSALEM.  56 58 

suasion  have  been  seen  by  me,  separately,  like  dragons  in  ap 
pearance.  For  in  that  world  such  appearances  take  place  from 
the  correspondence  which  subsists  between  things  spiritual  and 
natural.  On  account  of  their  so  appearing,  the  angels  of  hea 
ven  call  them  dragonists.  Moreover,  there  are  several  kinds  of 
them :  some  of  them  constitute  the  head  of  the  dragon,  some 
his  bod}7,  and  some  his  tail.  Those  who  constitute  his  tail,  are 
those  who  have  falsified  all  the  truths  of  the  "Word ;  wherefore 
it  is  said  of  the  dragon  in  the  Apocalypse,  that  with  his  tail  he 
drew  down  a  third  part  of  the  stars  of  heaven ;  by  the  stars 
of  heaven  are  signified  the  knowledges  of  truth,  and  by  a  third 
part,  all. 

57.  Since  then,  by  the  dragon  in  the  Apocalypse,  are  meant 
those  who  are  in  faith  separated  from  charity ;  and  this  hereto 
fore  has  not  been  known,  and  has  also  been  hid  for  want  of 
a  knowledge  of  the  spiritual  sense  of  the  Word ;  therefore  a 
general  explanation  shall  here  be  given  of  what  is  said  concern 
ing  the  dragon,  in  chap.  xii. 

58.  In  the  twelfth  chapter  of  the  Apocalypse  these  things 
are  recorded  of  the  dragon :   "And  there  was  seen  a  great  sign 
in  heaven  ;  a  woman  clothed  with  the  sun,  and  the  moon  under 
her  feet,  and  upon  her  head  a  crown  of  twelve  stars.     And  she 
being  with  child,  cried,  travailing  in  birth,  and  pained  to  be 
delivered.     And  there  was  seen  another  sign  in  heaven  ;  and 
behold,  a  great  red  dragon,  having  seven  heads  and  ten  horns, 
and  seven  crowns  upon  his  heads.     And  his  tail  drew  the  third 
part  of  the  stars  of  heaven,  and  cast  them  to  the  earth.     And 
the  dragon  stood  before  the  woman  who  was  ready  to  be  deli 
vered,  to  devour  her  child  as  soon  as  it  was  born.     And  she 
brought  forth  a  man  child,  who  was  to  rule  all  nations  with  a 
rod  of  iron  :   and  her  child  was  caught  up  unto  God,  and  his 
throne.     And  the  woman  fled  into  the  wilderness,  where  she 
hath  a  place  prepared  of  God,  that  they  should  feed  her  there 
a  thousand  two  hundred  and  threescore  days.     And  there  was 
war  in  heaven  :  Michael  and  his  angels  fought  with  the  dragon: 
and  the  dragon  fought  and  his  angels,  and  prevailed  not ;  nei 
ther  was  their  place  found  any  more  in  heaven. — And  when  the 
dragon  saw  that  he  was  cast  unto  the  earth,  he  persecuted  the 
woman  who  brought  forth  the  man  child.    And  unto  the  woman 
were  given  two  wings  of  a  great  eagle,  that  she  might  fly  into 
the  wilderness,  into  her  place,  where  she  would  be  nourished 
for  a  time,  and  times,  and  half  a  time,  from  the  face  of  the 
serpent.     And  the  serpent  cast  out  of  his  mouth  water  as  a 
flood  after  the  woman,  that  he  might  cause  her  to  be  carried 
away  of  the  flood.     And  the  earth  helped  the  woman,  and  the 
earth  opened  her  mouth,  and  swallowed  up  the  flood  which  the 
dragon  cast  out  of  his  mouth.     And  the  dragon  was  wroth  with 
the  woman  and  went  to  make  war  with  the  remnant  of  her 

193  N 


53,  59  THE   DOCTRINE   OF   FAITH 

seed,  who  keep  the  commandments  of  God,  and  have  the  tes 
timony  of  Jesus  Christ." 

59.  This  is  the  explanation  of  these  things:  "And  there 
was  seen  a  great  sign  in  heaven,"  signifies  a  revelation  from 
the  Lord  respecting  the  future  church,  and  respecting  the  re 
ception  of  its  doctrine  and  those  by  whom  it  would  be  im 
pugned.  "A  woman  clothed  with  the  sun,  and  the  moon  under 
her  feet,"  signifies  the  church  which,  from  the  Lord,  is  princi 
pled  in  love  and  in  faith :  "  and  upon  her  head  a  crown  of  twelve 
stars,"  signifies  the  wisdom  and  intelligence  of  its  members 
originating  in  divine  truths.  "  And  she  being  with  child," 
signifies  the  birth  of  doctrine  :  "  cried,  travailing  in  birth,  and 
pained  to  be  delivered,"  signifies  resistance  from  those  who  are 
in  faith  separated  from  charity.  "  And  there  was  seen  another 
sign  in  heaven,"  signifies  a  further  revelation.  "  And  behold, 
a  great  red  dragon,"  signifies  faith  separated  from  charity, 
which  is  called  red  from  love  merelj  natural :  "  having  seven 
heads,"  signifies  the  false  understanding  of  the  Word:  "and 
ten  horns,  signifies  power  in  consequence  of  reception  by 
many.  "And  seven  crowns  upon  his  heads,"  signifies  falsified 
truths  of  the  Word.  "And  his  tail  drew  a  third  part  of  the 
stars  of  heaven,  and  cast  them  to  the  earth,"  signifies  the  de 
struction  of  all  the  knowledges  of  truth.  "  And  the  dragon 
stood  before  the  woman  who  was  ready  to  be  delivered,  to 
devour  her  child  as  soon  as  it  was  born,"  signifies  their  hatred 
of,  and  desire  to  destroy,  the  doctrine  of  the  church  at  its 
birth.  "And  she  brought  forth  a  man  child,"  signifies  doc 
trine  :  "who  was  to  rule  all  nations  with  a  rod  of  iron,"  signi 
fies  which  will  convince  from  the  power  of  natural  truth 
originating  in  spiritual  truth.  "And  her  child  was  caught  up 
unto  God^and  his  throne,"  signifies  the  protection  thereof  by 
the  Lord  out  of  heaven.  "And  the  woman  fled  into  the 
wilderness,"  signifies  the  church  as  existing  amongst  a  few: 
"where  she  hath  a  place  prepared  of  God,"  signifies  its  state 
in  the  meantime  until  it  is  provided  that  its  numbers  increase : 
"  that  they  should  feed  her  there  a  thousand  two  hundred  and 
threescore  days,"  signifies  even  until  it  increases  to  its  appointed 
fulness.  "  And  there  was  war  in  heaven ;  Michael  and  his 
angels  fought  with  the  dragon  ;  and  the  dragon  fought,  and 
his  angels,"  signifies  the  dissention  and  conflict  of  such  as  are. 
in  faith  separated  from  charity  against  those  who  are  in  the 
doctrine  of  the  church  concerning  the  Lord  and  the  life  of  cha 
rity  :  "  and  prevailed  not,"  signifies  that  they  fell :  "neither 
was  their  place  found  any  more  in  heaven,"  signifies  that  they 
were  cast  dow7n.  "And  when  the  dragon  saw  that  he  was  cast 
unto  the  earth,  he  persecuted  the  woman  who  brought  forth  the 
man  child,"  signifies  the  infestation  of  the  church  by  those  who 
are  in  faith  separated  from  charity,  on  account  of  its  doctrine 

194: 


OF   THE    NEW    JERUSALEM.  59 Hi 

**  And  unto  the  woman  were  given  two  wings  of  a  great  eagle, 
that  she  might  fly  into  the  wilderness  into  her  place,"  signifies 
circumspection  while  the  church  as  yet  is  confined  to  a  few : 
"  where  she  would  be  nourished  for  a  time,  and  times,  and 
half  a  time,  from  the  face  of  the  serpent,"  signifies  until  the 
church  grows  to  its  appointed  fulness.  "  And  the  serpent  cast 
out  of  his  month  water  as  a  flood  after  the  woman,  that  he 
might  cause  her  to  be  carried  away  of  the  flood,"  signifies  their 
abundant  reasonings,  founded  in  false  principles,  with  intent  to 
destroy  the  church.  "And  the  earth  helped  the  woman  ;  and 
the  earth  opened  her  mouth,  and  swallowed  up  the  flood  which 
the  dragon  cast  out  of  his  mouth,"  signifies  that  their  reason 
ings,  because  they  were  grounded  in  falses,  fell  to  the  ground 
of  themselves,  "  And  the  dragon  was  wroth  with  the  woman, 
and  went  to  make  war  with  the  remnant  of  her  seed,"  signifies 
their  continued  hatred :  "  who  keep  the  commandments  of  God, 
and  have  the  testimony  of  Jesus  Christ,"  signifies  against  those 
who  live  a  life  of  charity,  and  believe  in  the  Lord. 

60.  The  thirteenth,  or  following  chapter  in  the  Apocalypse, 
treats  of  the  dragon's  two  beasts ;  one  of  which  was  seen  to 
rise  out  of  the  sea,  and  the  other  out  of  the  earth :  the  former 
is  treated  of  from  the  first  verse  to  the  tenth,  and  the  latter 
from  the  eleventh  verse  to  the  eighteenth.  That  they  are  the 
dragon's  beasts,  appears  from  the  second,  fourth,  and  eleventh 
verses.  By  the  first  beast  is  signified  faith  separated  from 
charity  as  to  its  confirmations  from  the  natural  man ;  and  by 
the  second  is  signified  faith  separated  from  charity  as  to  its 
confirmations  from  the  Word,  which  also  are  falsifications  of 
the  truth.  But  I  pass  over  the  explanation  of  these  passages 
(because  they  contain  their  argumentations,  which  it  would  be 
necessary  to  draw  out  at  some  length),  except  the  last :  u  Let 
him  that  hath  understanding  count  the  number  of  the  beast, 
for  it  is  the  number  of  a  man  ;  and  his  number  is  six  hundred 
sixty  and  six"  (verse  18).  "  Let  him  that  hath  understanding 
count  the  number  of  the  beast,"  signifies,  let  those  who  are  ifl 
illumination  inquire  into  the  nature  of  the  confirmations  of  that 
faith  drawn  from  the  Word  :  "  for  it  is  the  number  of  a  man," 
signifies  that  its  quality  is  that  of  self-derived  intelligence :  "  and 
its  number  is  six  hundred  sixty  and  six,"  signifies  every  truth 
of  the  Word  falsified. 


IX.    THAT    THOSE    WHO    ARE     IN    FAITH     SEPARATED   FROM   CHARITi, 
ARE  MEANT  BY  THE  GOATS  IN  DANIEL  AND  IN  MATTHEW. 

61.  THAT  by  the  he-goat  in  the  eighth  chapter  of  Danielj 
195 


#1 — 63  THE    DOCTRINE    OF    FAITH 

and  by  the  goats  in  the  twenty-fifth  chapter  of  Matthew,  are 
meant  those  who  are  in  faith  separated  from  charity,  is  demon 
strable  from  this  circumstance,  that  they  are  opposed  to  the 
ram  and  to  the  sheep  there  mentioned.  By  the  ram  and  by 
the  sheep  are  denoted  those  who  are  in  charity  ;  for  the  Lord  in 
the  Word  is  called  the  shepherd ;  the  church  the  sheep-fold  ; 
and  the  men  of  the  church  in  general  are  called  the  flock,  and 
specifically  sheep.  And  since  the  sheep  are  those  who  are  in 
charity,  therefore  the  goats  are  those  who  are  riot  in  charity. 

62.  That  those  who  are  in  faith  separated  from  charity,  are 
meant  by  he-goats  [hirci],   shall  be  demonstrated :    I.  From 
experience  in  the  spiritual  world.     II.  From  the  last  judgment 
and  those  upon  whom  it  was  executed.     III.  From  the  descrip 
tion  of  the  combat  between  the  ram  and  the  he-goat  in  Daniel. 
IV.  And  lastly,  from  the  omission  of  charity  by  those  of  whom 
mention  is  made  in  Matthew. 

63.  I.  That  those  who  are  in  faith  separated  from  charity, 
are  meant  in  the  Word  by  he-goats  /  shewn  from  experience  in 
the  spiritual  world.     In  the  spiritual  world  there  appear  all  the 
things  which  are  in  the  natural  world  :  there  appear  houses  and 
palaces ;  there  appear  paradises  and  gardens,  and  in  them  trees 
of  every  kind ;  there  appear  fields  and  ploughed  lands;  also 
plains  and  meadows  ;  and  likewise  herds  and  flocks  :  all  exactly 
resembling  those  which  are  seen  upon  our  earth.     Nor  is  there 
any  difference  between  them,  except  that  the  latter  are  from  a 
natural  origin,  and  the  former  from  a  spiritual  origin  ;  wherefore 
the  angels,  who  are  spiritual,  see  those  objects  which  are  of  a 
spiritual  origin,  just  as  men  see  those  which  are  of  a  natural 
origin.     All  the  things  which  appear  in  the  spiritual  world  are 
correspondences ;  for  they  correspond  to  the  affections  of  the 
angels  and  spirits.     This  is  the  reason  why  those  who  are  in  the 
affection  of  goodness  and  truth,  and  thence  in  wisdom  and  in 
telligence,  dwell  in  magnificent  palaces;  about  which  there  are 
paradises  full  of  trees,  which  correspond  ;  and  these  again  are 
surrounded  by  fields  and  meadows,  in  which  there  repose  flocks, 
which  are  appearances.     But  among  those  who  are  in  evil  affec 
tions  the  correspondences  are  opposite.     These  are  either  in  the 
hells,  where  they  are  confined  in  workhouses  which  are  without 
windows,  but  in  which  nevertheless  there  is  light  like  an  ignis 
fatuus;  or  they  are  in  deserts,  and  live  in  huts,  about  which 
all  things  are  barren,  and  where  there  are  serpents,  dragons, 
owls,  and  many   other  objects,  which   correspond  with  their 
evils.     Between  heaven  and  hell  there  is  an  intermediate  place, 
which  is  called  the  world  of  spirits:  into  this  every  man  comes 
immediately  after  death ;  and  there  also  is  an  intercourse  of 
one  with  another,  similar  to  that  of  men  with  each  other  upon 
earth.     All  things  which  appear  there  also  are  correspondences. 
There  appear  there,  likewise,  gardens,  groves,  woods  with  trees 

196 


OF   THE   NEW   JERUSALEM.  63 6$ 

and  shrubs,  also  green  and  flourishing  fields ;  and  at  the  same 
time  various  kinds  of  beasts,  tame  and  wild ;  all  according  tc 
correspondence  with  the  affections  of  the  spirits.  There  I  have 
often  seen  sheep  and  he-goats,  and  likewise  combats  between 
them,  similar  to  the  combat  which  is  described  in  Daniel, 
chap.  viii.  I  have  seen  he-goats  with  horns  bent  forwards,  and 
bent  backwards ;  and  I  have  seen  them  rush  furiously  upon  the 
sheep.  I  have  seen  he-goats  with  two  horns,  with  which  they 
struck  the  sheep  with  great  vehemence ;  arid  when  I  drew  near 
to  see  what  was  the  matter,  I  found  spirits  disputing  with  one 
another  about  faith  and  charity  :  from  which  it  was  plain,  that 
faith  separated  from  charity  was  what  appeared  like  a  he-goat, 
and  that  charity  from  which  proceeds  faith  was  what  appeared 
like  a  sheep.  Inasmuch  as  I  have  seen  such  scenes  frequently, 
it  is  given  me  to  know  for  certain,  that  those  who  are  in  faith 
separated  from  charity  are  meant  in  the  Word  by  he-goats. 

64.  II.  That  those  who  are  in  faith  separated  from  charity 
are  meant  in  the  Word  by  he-goats,  appears  from  the  last  judg 
ment,  and  those  upon  whom  it  was  executed.  The  last  judgment 
was  executed  upon  no  others  than  such  as  in  externals  were 
moral,  and  in  internals  not  spirituals,  or  but  little  spiritual. 
Those  who,  as  well  in  externals  as  in  internals,  were  evil,  were 
cast  into  hell  long  before  the  last  judgment ;  and  those  who  in 
externals  and  at  the  same  time  in  internals  were  spiritual,  were 
taken  up  into  heaven  long  before  the  last  judgment.     For  the 
judgment  was  not  executed  upon  those  who  were  in  heaven,  nor 
upon  those  who  were  in  hell ;  but  upon  those  who  were  in  the 
midst  between  heaven  and  hell,  and  had  there  made  to  them 
selves  pretended  heavens.  That  the  last  judgment  was  executed 
opon  them,  and  no  others,  may  be  seen  in  the  small  work  on 
the  LAST  JUDGMENT,  n.  59  and  70  ;  and  in  the  CONTINUATION 
RESPECTING    THE   LAST   JUDGMENT  :  particularly  in  what  there 
relates  to  the  Reformed.    At  that  time,  those  who  were  in  faith 
separated  from  charity,  not  only  in  doctrine,  but  also  in  life, 
were  cast  into  hell ;  and  those  who  were  in  the  same  faith  as  to 
doctrine  only,  but  yet  were  in  charity  as  to  life,  were  taken  up 
into  heaven.     From  which  it  was  evident,  that  no  others  are 
meant  by  the  he-goats  and  the  sheep  mentioned  by  the  Lord  in 
Matthew  (chap,  xxv.),  where  He  speaks  of  the  last  judgment. 

65.  III.  That  those  who  are  in  faith  separated  from  charity, 
are  meant  in  the  Word  by  the  he-goats,  appears  from  the  descrip 


tion  of  the  combat  between  the  ram  and  the  he-goat  in  Daniel. 
All  the  book  of  Daniel  treats  in  a  spiritual  sense  of  subjects 
relating  to  heaven  and  the  church ;  as  does  every  other  part  of 
the  Sacred  Scripture,  as  is  shewn  in  the  DOCTRINE  OF  THE 
NEW  JERUSALEM  CONCERNING  THE  SACRED  SCRIPTURE,  n.  5 — 
26 :  consequently  this  must  be  the  case,  in  what  is  said  in 
Daniel  respecting  the  combat  of  the  ram  and  the  he-goat 
197 


65 67  THE   DOCTRINE   OF   FAITH 

which  is  as  follows :  "I  saw  in  a  vision — a  ram,  which  had  two 
high  horns — and  the  higher  came  up  last :  and  that  he  with 
the  horn  pushed  westward,  and  northward,  and  southward ; 
and  made,  himself  great.  Afterwards  I  saw  a  he-goat  coming 
from  the  west  on  the  face  of  the  whole  earth,  which  had  a  horn 
between  his  eyes,  and  that  he  ran  to  the  ram  in  the  fury  of  his 
power,  and  brake  his  two  horns,  and  cast  him  to  the  ground, 
and  stamped  upon  him.  But  the  great  horn  of  the  he-goat 
was  broken ;  and  in  its  place  came  up  four  horns,  and  that 
out  of  one  of  them  came  forth  a  little  horn,  which  waxed 
exceeding  great  towards  the  south,  toward  the  east,  and  to 
wards  the  pleasant  (land), — and  even  to  the  host  of  heaven  : 
and  it  cast  down  of  the  host,  and  of  the  stars,  to  the  ground, 
and  stamped  upon  them.  Yea,  he  magnified  himself  even  to 
the  prince  of  the  host ;  and  from  him  the  daily  sacrifice  was 
taken  away,  and  the  place  of  his  sanctuary  was  cast  down, — 
because  he  had  cast  down  the  truth  to  the  ground.  And  I 
heard  one  saint  saying,  How  long  shall  be  the  vision  concerning 
the  daily  sacrifice  and  the  transgression  of  desolation,  to  give 
both  the  sanctuary  and  the  host  to  be  trodden  under  foot  ?  And 
he  said,  Until  the  evening  and  the  morning;  then  shall  the 
sanctuary  be  justified."  (chap.  viii.  2 — 14). 

66.  That  this  vision  foretels  future  states  of  the  church, 
appears  manifestly :   for  it  is  said  that  the  daily  sacrifice  was 
taken  away  from  the  prince  of  the  host,  the  habitation  of  his 
sanctuary  cast  down,  and  that  the  he-goat  cast  down  the  truth 
to  the  ground  ;  also,  that  the  saint  said,  How  long  shall  be  the 
vision,  concerning  the  daily  sacrifice,  and  the  transgression  of 
desolation,  to  give  the  sanctuary  and  the  host  to  be  trodden 
under  foot  ?  and  that  it  was  until  the  evening  and  the  morning, 
when  the  sanctuary  will  be  justified.    By  evening  is  meant  the 
end  of  the  church,  when  there  will  be  a  new  one.     The  same 
is  meant  afterwards  in  that  chapter  by  the  kings  of  Media  and 
Persia  as  by  the  ram ;  and  the  same  by  the  king  of  Greece  as 
by  the   he-goat.      For  the  names  of  kingdoms,  nations,  and 
peoples,  as  well  as  of  persons  and  places,  in  the  Word,  signify 
thing  appertaining  to  heaven  and  the  church. 

67.  JTlie  explanation  thereof  is  this :    The  ram  which  had 
the  two  high  horns,  of  which  the  higher  came  up  last,  signifies 
those  who  are  in  faith  originating  in  charity  :  his  pushing ^  west 
ward,  and  northward,  and  southward,  signifies  the  dispersion  of 
evil  and  falsity  :  his  becoming  great,  signifies,  increase :   the  he- 
goat  which  came  from  the  west  over  the  face  of  the  whole  earth, 
signifies  those  who  are  in  faith  separated  from  charity,  and  the 
invasion  of  the  church  by  them :    the  west,  denotes  the  evil  of 
the  natural  man  :   which  had  a  horn  between  his  eyes,  signifies 
self-derived  intelligence  :  his  running  at  the  ram  with  the  fury 
of  his  power,  signifies  that  he  vehemently  impugned  charity  and 

198 


OF   THE    NEW    JERUSALEM.  67,  68 

its  faith :  his  breaking  his  two  horns,  throwing  him  to  the  ground, 
and  stariping  upon  him,  signifies  that  he  entirely  dispersed  both 
charity  and  rkith ;  for  he  who  disperses  the  one  disperses  the 
other  also,  because  they  form  a  one.  That  the  great  horn  of 
the  he-goat  was  'broken,  signifies  the  non-appearance  of  s41f- 
derived  intelligence  :  the  coming ^  up  of  four  horns  in  the  place  y 
it,  signifies  applications  of  the  literal  sense  of  the  Word  in  con 
firmation  :  the  coming  forth  of  a  little  horn  out  of  one  of  them, 
signifies  reasoning  that  no  one  can  fulfil  the  law,  and  do  good 
of  himself:  the  growing  of  that  horn  towards  the  south,  and  to 
wards  the  east,  and  towards  the  pleasant  (land),  signifies  insur 
rection  thereby  against  all  things  of  the  church  :  and  even  to  the 
host  of  heaven  j  and  he  cast  down  of  the  host  and  of  the  stars, 
and  stamped  upon  them,  signifies  destruction  thus  effected  of  all 
the  knowledges  of  good  and  truth,  which  belonged  to  charity 
and  faith  :  that  he  magnified  himself ^  to  the  grince  of  the  host, 
and  from  him  was  taken  away  the  daily  sacrifice,  and  the  place 
of  his  sanctuary,  signifies  that  thus  he  desolated  all  things  be 
longing  to  the  worship  of  the  Lord,  and  of  his  church :  that  he 
cast  the  truth  to  the  ground,  signifies  that  he  falsified  the  truths 
of  the  Word :  ty  evening  and  morning,  when  the  sanctuary  will 
be  justified,  is  signified  the  end  of  that  church,  and  the  begin 
ning  of  a  new  one. 

68.  IY.  That  those  who  are  in  faith  separated  from  charity, 
are  meant  by  the  he-goats,  appears  from  the  omission  of  charity 
by  them  in  Matthew.  That  no  others  are  meant  by  the  he- 
goats  and  the  sheep  in  Matthew  (chap.  xxv.  31 — 46)  than  those 
who  are  meant  by  the  he-goat  and  the  ram  in  Daniel,  is  plain 
from  this  circumstance,  that  unto  the  sheejr  are  enumerated  the 
works  of  charity,  and  it  is  said,  that  they  did  them  ;  and  that 
unto  the  goats  are  enumerated  the  same  works  of  charity,  and 
it  is  said,  that  they  did  them  not :  and  that  the  latter  were 
therefore  condemned.  For  with  those  who  are  in  faith,  sepa 
rated  from  charity,  there  is  an  omission  of  works,  in  conse 
quence  of  their  denying  that  there  is  anything  of  salvation 
and  of  the  church  in  them :  and  when  charity,  which  consists 
in  works,  is  thus  removed,  faith  also  falls  to  the  ground,  be 
cause  faith  originates  in  charity,  and  when  there  is  no  charity 
and  faith,  there  is  condemnation.  If  all  the  wicked  had  been 
meant  there  by  the  he-goats,  the  works  of  charity  which  they 
did  not  do  would  not  have  been  enumerated,  but  the  evils  which 
they  did  do.  The  same  is  also  meant  by  the  he-goats  in  Zecha- 
riah :  "  Mine  anger  was  kindled  against  the  shepherds,  and  I 
punished  the  he-goats "  (x.  3).  And  in  Ezekiel :  "  Behold,  I 
am  judging  between  cattle  and  cattle,  between  the  rams  and 
the  he-goats.  Is  it  a  small  thing  for  you  to  have  eaten  up  the 
good  pasture,  but  ye  must  tread  down  with  your  feet  the  residue 
of  the  pastures?  Ye  have  pushed  all  the  diseased  sheep  with 
199 


68 — 71  THE   DOCTRINE   OF   FAITH 

your  horns,  till  ye  have  scattered  them  abroad :  therefore  will 
I  save  my  flock,  and  they  shall  no  more  be  a  prey  "  (xxxiv.  IT, 
18,  21,  22). 


X.  THAT   FAITH   SEP  ABATED   FROM   CHARITY   IS   DESTRUCTIVE   OF  THE 
CHURCH,  AND  OF  ALL  THINGS  APPERTAINING  TO  IT. 

69.  FAITH  separated  from  charity  is  no  faith,  because  charity 
is  the  life  of  faith,  is  its  soul,  and  is  its  essence.     And  where 
there  is  no  faith  because  there  is  no  charity,  there  is  no  church. 
For  which  reason  the   Lord  says,  "When  the   Son   of  Man 
cometh,  shall  he  find  faith  on  the  earth  ?"  (Luke  xviii.  8). 

70.  I  have  sometimes  heard  the  he-goats  and  the  sheep  dis 
puting  upon  this  point,  Whether  those  who  have  confirmed 
themselves  in  faith  separated  from  charity,  are  in  possession  of 
any  truth :  and  as  the  former  declared  they  were  in  possession 
of  much  truth,  the  matter  was  examined  into.     They  were 
questioned,  Whether  they  knew  what  love  is?  what  charity  is? 
and  what  good  is  ?     And  because  these  were  what  they  had 
separated,  they  could  not  but  make  answer  that  they  did  not 
know.     They  were  asked,  "  What  is  sin  ?  what  is  repentance  ? 
and  what  is  the  remission   of  sins?"     and  because  they  an 
swered,  That  those  who  are  justified  by  faith  have  the'ir  sins 
remitted,  so  that  they  no  longer  appear ;  they  were  told,  that 
this  is  not  the  truth.     Being  asked,  "  What  is  regeneration  ?" 
they  replied,  "That  it  is  either  baptism,  or  the  remission  of 
sins  through  faith."     But  they  were  told,  that  that  is  not  the 
truth.     When  asked,  "  What  the  spiritual  man  is  ?"  they  re 
plied,  "  He  is  one  who  is  justified  by  the  faith  which  we  pro- 
less."     But  they  were  told  that  this  is  not  the  truth.     Being 
questioned  about  redemption,  the  Lord's  union  with  the  Father, 
and  the   unity  of  God :  they  gave   answers  which   were  not 
truths  :  not  to  mention  other  particulars.     After  these  questions 
and  replies,  a  judgment  was  given  upon  the  matter  in  debate, 
which  was,  That  those  who  have  confirmed  themselves  in  faith 
separated  from  charity,  have  not  any  truth. 

71.  That  this  is  the  case,  cannot  be  credited  by  them  whilst 
in  the  world  ;  because  those  who  are  in  falses,  see  no  other  than 
that  falses  are  truths  ;  and  think  it  is  of  no  consequence  to 
know  any  thing  more  than  the  particulars  of  their  own  faith. 
Their  faith  also  is  separated  from  the  understanding,  for  it  is 
a  blind  faith,  and  therefore  they  do  not  inquire.     This,  more 
over,  can  only  be  inquired  into  by  means  of  an  understanding 
illuminated  from  the  Word,  wherefore  the  truths  which  are  in 
the  Word  they  convert  into  falses,  thinking  of  faith  when  they 

200 


OF   THE    NEW    JERUSALEM.  71,  72 

see  mention  made  of  love,  repentance,  remission  of  sins,  and 
many  other  things  which  relate  to  a  man's  actions. 

72.  Moreover,  it  is  to  be  well  observed,  that  such  are  those 
who  have  confirmed  themselves  in  faith  alone,  both  in  doctrine 
and  life ;  but  not  of  those  who,  although  they  have  heard  and 
believed  that  faith  alone  saves,  have  nevertheless  shunned  evila 
as  sins. 


s 


THE 


DOCTRINE    OF   LIFE 


FOE  THE 


NEW  JERUSALEM, 


FROM  THIS 


COMMANDMENTS   OF   THE    DECALOGUE, 


BY  EMAJSTUEL  SWEDENBOKG, 

Servant  of  tfo  I#rd  Jesus  Christ. 


BEING   A   TRANSLATION   OF   HIS   WORK   ENTITLED 

1 DOCTBINA  VIT JB  pro  Nova  Hierosolyma  ex  Prseceptis  DeoalogL" 
Amstelodaini,  1763. 


NEW  YORK: 
AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY. 

1873. 


OF 


THE  DOCTRINE  OF  LIFE 


FOE  THE 


NEW  JERUSALEM. 


I.    ALL    RELIGION     HAS    RELATION   TO    LIFE,    AND   THE   LIFE   OF    RELI 
GION   IS    TO    DO    GOOD. 

1.  EVERY  one  who  lias  any  religion  knows  and  acknowledges 
that  whosoever  lives  well  will  be  saved, and  that  whosoever  lives 
wickedly  will  be  condemned  ;  for  he  knows  arid  acknowledges, 
that  whosoever  lives  well,  thinks  well,  not  only  concerning  God, 
but  also  concerning  his  neighbour  ;  whereas  it  is  otherwise  with 
him  who  lives  wickedly.   The  life  of  man  is  his  love,  and  what 
a  man  loves,  he  not  only  does  willingly,  but  also  thinks  wil 
lingly.     The  reason,  therefore,  why  it  is  said  that  the  life  of 
religion  is  to  do  good,  is,  because  doing  good  and  thinking  good 
form  a  one,  and  unless  they  do  form  a  one  with  man,  they  do 
not  belong  to  his  life.      But  these  things  are  to  be  proved  in 
what  follows. 

2.  That  religion  has  relation  to  life,  and  that  the  life  there 
of  is  to  do  good,  is  manifest  to  every  one  who  reads  the  Word, 
and  is  acknowledged  by  every  one  whilst  he  is  reading  it.     It  is 
written  in  the  Word,  "  Whosoever  shall  break  one   of  these 
least  commandments,  and  shall  teach  men  so,  he  shall  be  called 
the  least  in  the  kingdom  of  heaven ;  but  whosoever  shall  do  and 
teach  them,  the  same  shall  be  called  great  in  the  kingdom  of 
heaven.      For  I  say  unto  you,  that  except  your  righteousness 
shall  exceed  the  righteousness  of  the  scribes  and  pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaven."  (Matt.  v. 
19,  20).      "  Every  tree  that  bringeth  not  forth  good  fruit,  is 
hewn  down  and  cast  into  the  fire  ;  wherefore  by  their  fruits  ye 
shall  know  them"  (Matt.  vii.  19,  20).     "  Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven,  but  he  that  doeth  the  will  of  my  Father  who  is  in  hea 
ven"  (Matt.  vii.  21).     "  Many  will  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  in  thy  name?  and  in  thy  name 

205 


THE  DOCTRINE   OF  LIFE 


done  many  wonderful  works  ?  but  then  I  will  profess  to  them, 
I  never  knew  you  :  depart  from  me,  ye  that  work  iniquity" 
(Matt.  vii.  22,  23).  "  Whosoever  heareth  these  sayings  of  mine 
and  doeth  them,  I  will  liken  him  unto  a  wise  man  which  built 
his  house  upon  a  rock ;  but  every  one  that  heareth  these  sayings 
of  mine  and  doeth  them  not,  shall  be  likened  unto  a  foolish 
man  which  built  his  house  upon  the  sand"  (Matt.  vii.  24,  26). 
Jesus  said,  a  sower  went  forth  to  sow ; — and  some  seed  fell  by 
the  way  side  ; — some  fell  upon  stony  places  ; — Some  fell  among 
thorns : — and  some  on  good  ground.  That  which  fell  on  good 
ground  is  he  that  heareth  the  Word  and  understandeth  it ;  which 
also  beareth  fruit,  and  bringeth  forth,  some  a  hundred  fold, 
some  sixty,  and  some  thirty.  When  Jesus  said  these  words, 
he  cried  out  saying,  He  that  hath  ears  to  hear,  let  him  hear 
(Matt.  xiii.  3—9,  23).  "  The  Son  of  Man  shall  come  in  the 
glory  of  his  Father, — and  then  shall  he  reward  every  man  ac- 
cord'ing  to  his  works"  (Matt.  xvi.  27).  "  The  kingdom  of  God 
shall  be  taken  from  you,  and  given  to  a  nation  bringing  forth 
the  fruits  thereof  (Matt.  xxi.  43).  "  When  the  Son  of  Man 
shall  come  in  his  glory, — then  shall  he  sit  upon  the  throne  of 
his  glory ;"  and  he  shall  say  to  the  sheep  on  the  right  hand, 
"  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world :  for  I  was  a  hungered, 
and  ye  gave  me  meat :  I  was  thirsty,  and  ye  gave  me  drink  :  I 
was  a  stranger,  and  ye  took  me  in  :  naked,  and  ye  clothed  me  : 
I  was  sick,  and  ye  visited  me  :  I  was  in  prison,  and  ye  came  unto 
me.  Then  shall  the  righteous  answer,  When  saw  we  thee  so  ? 
And  the  King  shall  answer  and  say  unto  them,  Yerily,  I  say 
unto  you,  inasmuch  as  ye  have  done  it  to  one  of  the  least  of 
these  my  brethren,  ye  have  done  it  unto  me."  And  the  King 
shall  speak  in  like  manner  to  the  goats  on  the  left,  and  inas 
much  as  they  have  not  done  such  things,  he  shall  say,  "  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
and  his  angels"  (Matt,  xxv.  31—46).  "  Bring  forth  fruits 
worthy  of  repentance, — and  now  also  the  axe  is  laid  unto  the 
root  of  the  trees  ;  every  tree,  therefore,  which  bringeth  not 
forth  good  fruit,  is  hewn  down  and  cast  into  the  fire"  (Luke  iii. 
8,  9).  Jesus  said,  "Why  call  ye  me,  Lord,  Lord,  and  no  not 
the  things  which  I  say  ?  Whosoever  cometh  to  me,  and  heareth 
my  sayings,  and  doeth  them, — is  like  a  man  which  built  a  house, 
— and  laid  the  foundation  on  a  rock  ; — but  he  that  heareth  and 
doeth  not,  is  like  a  man  that  without  a  foundation  built  a  house 
upon  the  earth"  (Luke  vi.  46 — 49).  Jesus  said,  "My  mother 
and  my  brethren  are  these,  who  hear  the  word  of  God  and  do 
it"  (Luke  viii.  21).  "  When  ye  begin  to  stand  without,  and  to 
knock  at  the  door,  saying,  Lord,  Lord,  open  unto  us  ; — he 
shall — say  unto  you  I  know  not  whence  ye  are  : — depart  from 
rae,  all  ye  workers  of  iniquity"  (Luke  xiii.  25,  27).  "  This  is 
206 


FOR   THE   NEW   JERUSALEM  2 

the  condemnation,  that  light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  because  their  deeds  were  evil ; 
for  every  one  that  doeth  evil  hateth  the  light, — lest  his  deeds 
should  be  reproved ;  but  he  who  doeth  truth  cometh  to  the 
light,  that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God"  (John  iii.  19 — 21).  "  They  that  have  done 
good  shall  come  forth  to  the  resurrection  of  life"  (John  v.  29). 
"  We  know  that  God  heareth  not  sinners,  but  if  any  man  be  a 
worshipper  of  God,  and  doeth  his  will,  him  he  heareth"  (John 
ix.  31).  "  If  ye  know  these  things,  happy  are  ye  if  ye  do  them" 
(John  xiii.  17).  He  that  hath  my  commandments  and  keepeth 
them,  he  it  is  that  loveth  me, — and  I  will  love  him,  and  will 
manifest  myself  to  him  ; — and  I  will  come  to  him,  and  make 
my  abode  with  him.  Pie  that  loveth  me  not,  keepeth  not  my 
sayings  (John  xiv.  21,  23,24).  Jesus  said,  "I  am  the  true 
vine,  and  my  Father  is  the  husbandman  ;  every  branch  in  me 
that  beareth  not  fruit,  he  taketh  away ;  and  every  branch  that 
beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth  more  fruit'' 
(John  xv.  1,  2).  "  Eterein  is  my  Father  glorified,  that  ye  bear 
much  fruit ;  so  shall  ye  be  my  disciples'"  (John  xv.  8).  "  Ye 
are  my  friends,  if  ye  do  whatsoever  I  command  you  ; — I  have 
chosen  you,  that  you  should  go  and  bring  forth  fruit,  and  that 
your  fruit  should  remain"  (John  xv.  14,  16).  The  Lord  said 
to  John,  "  Unto  the  angel  of  the  church  of  Ephesus  write — I 
know  thy  works  : — I  have  somewhat  against  thee,  because  thou 
hast  left  thy  first  love  ; — repent,  and  do  the  first  works :  or  else 
I  will — remove  thy  candlestick  out  of  his  place"  (Rev.  ii.  1,  2, 
4,  5).  "  To  the  angel  of  the  church  of  Smyrna  write, — I  know 
thy  works"  (Rev.  ii.  7 — 9).  "  To  the  angel  of  the  church  in 
Pergamos  write, — I  know  thy  works ; — repent"  (Rev.  ii.  12, 
13,  16).  "To  the  angel  of  the  church  in  Thyatira  write,  I 
know  thy  works  and  charity, — and  thy  latter  works  to  be  more 
than  the  first"  (Rev.  ii.  19).'  "  To  the  angel  of  the  church  in 
Sardis  write — I  know  thy  works ;  that  thou  hast  a  name  that 
thou  livest,  and  art  dead ; — I  have  not  found  thy  works  perfect 
before  God :— repent"  (Rev.  iii.  1,  2,  3).  "To  the  angel  of 
the  church  in  Philadelphia  write, — I  know  thy  works"  (Rev.  iii. 
7,  8).  "  To  the  angel  of  the  church  of  the  Laodiceans  write, 
— I  know  thy  works ; — repent"  (Rev.  iii.  14, 15, 19).  "  I  heard 
a  voice  from  heaven,  saying, — Blessed  are  the  dead  which  die 
in  the  Lord  from  henceforth  ; — yea,  saith  the  Spirit,  that  they 
may  rest  from  their  labours,  and  their  works  do  follow  them" 
(Rev.  xiv.  13).  "  A  book  was  opened,  which  is  the  book  of 
life,  and  the  dead  were  judged  out  of  those  things  which  were 
written  in  the  books,  according  to  their  works"  (Rev.  xx.  12). 
u  Behold,  I  come  quickly,  and  my  reward  is  with  me,  to  give 
every  man  according  as  his  work  shall  be"  (Rev.  xxii.  12).  In 
like  manner  it  is  written  in  the  Old  Testament :  "  Recompense 
207 


2 4  THE   DOCTKINE   OF   LIFE 

them  according  to  their  deeds,  and  according  to  the  works  of 
their  own  hands"  (Jerem.  xxv.  14).  Jehovah,  whose  "  eyes 
are  open  upon  all  the  ways  of  men,  to  give  every  one  according 
to  his  ways,  and  according  to  the  fruit  of  his  doings  "  (Jerem. 
xxxii.  19).  "I  will  punisn  them  for  their  ways,  and  reward 
them  their  doings"  (Hosea  iv.  9).  Jehovah  hath  dwelt  with  us 
"  according  to  our  ways  and  according  to  our  doings"  (Zech.  i. 
6).  So  there  are  many  places  in  which  it  is  required  that  men 
should  do  the  statutes,  commandments,  and  laws ;  as  in  the 
following;  "Ye  shall  keep  my  statutes  and  my  judgments, 
which  if  a  man  do,  he  shall  live  in  them"  (Levit.  xviii.  5).  "  Yfl 
shall  observe  all  my  statutes  and  all  my  judgments,  and  d  > 
them"  (Levit.  xix.  37;  xx.  8;  xxii.  31).  Blessings  are  pro 
nounced,  if  they  do  the  commandments,  and  curses  if  they  do 
them  not  (Levit.  xxvi.  4 — 46).  The  children  of  Israel  wer-n 
commanded  to  make  to  themselves  a  fringe  on  the  borders  of 
their  garments,  that  they  might  remember  all  the  precepts  of 
Jehovah  to  do  them  (Deut.  xxii.  12) :  not  to  mention  a  thousand 
other  passages  to  the  same  purport.  That  works  are  what  con 
stitute  man  a  member  of  the  church,  and  that  he  is  saved  ac 
cording  thereto,  the  Lord  also  teaches  in  his  parables,  several 
of  which  imply,  that  they  who  do  good  are  accepted,  and  that 
they  who  do  evil  are  rejected  ;  as  in  the  parable  concerning  the 
husbandmenin  the  vineyard  (Matt.  xxi.  33 — 44) ;  and  concerning 
the  fig-tree  which  did  not  yield  fruit  (Luke  xiii.  6,  9)  ;  and  con 
cerning  the  talents  and  pounds  given  to  trade  with  (Matt.  xxv. 
14 — 31 ;  Luke  xix.  13 — 25) ;  and  concerning  the  Samaritan 
who  bound  up  the  wounds  of  him  that  fell  among  thieves  (Luke 
x.  30 — 37)  ;  and  concerning  the  rich  man  and  Lazarus  (Luke 
xvi.  19 — 31) ;  and  concerning  the  ten  virgins  (Matt.  xxv.  1 — 12). 

3.  The  true  reason  why  every  one,  who  has  any  religion, 
knows  and  acknowledges  that  he  who  lives  well  will  be  saved, 
and  that  he  who  lives  ill  will  be  condemned,  is  grounded  in  the 
conjunction  of  heaven  with  the  man  who  is  acquainted  by  the 
Word  that  there  is  a  God,  that  there  is  a  heaven  and   a  hell, 
and  that  there  is  a  life  after  death  :  hence  is  derived  that  general 
perception.   "Wherefore  in  the  doctrine  of  the  Atbanasian  Creed, 
which  is  universally  received  throughout  all  Christendom,  what 
is  said  in  the  conclusion  is  universally  received  also,  viz.  "  Jesus 
Christ,  who  suffered  for  our  salvation,  ascended  into  heaven, 
and  sitteth  at  the  right  hand  of  the  Father  Almighty,  whence 
he  shall  come  to  judge  the  quick  and  the  dead ;  and  then  they 
who  have  done  good  shall  enter  into  life  eternal,  and  they  who 
have  done  evil  into  everlasting  fire." 

4.  There  are  many  nevertheless  in  Christian  churches,  who 
teach  that  faith  alone  is  saving,  and  not  any  good  of  life,  or 
good  work ;  they  add  also,  that  evil  of  life  or  evil  work  does 
not  condemn  those  who  are  justified  by  faith  alone,  because 

208 


FOR    THE   NEW    JERUSALEM.  4 7 

they  are  in  God  and  in  Grace.  But  it  is  extraordinary,  that 
although  they  teach  such  doctrines,  still  they  acknowledge, — in 
consequence  of  a  general  perception  derived  from  heaven, — that 
those  are  saved  who  live  well,  and  those  are  condemned  who 
live  ill.  That  they  acknowledge  this,  is  evident  from  the  Ex 
hortation  which  is  publicly  read  in  all  churches,  as  well  in  Eng 
land  as  in  Germany,  Sweden,  and  Denmark,  previously  to  the 
celebration  of  the  Holy  Supper.  That  in  those  kingdoms  there 
are  some  who  teach  the  doctrine  of  faith  alone,  is  well  known. 
The  .Exhortation  which  is  publicly  read  in  England  previous  to 
the  celebration  of  the  sacrament  of  the  Lord's  Supper,  is  as 
follows. 

5.  "  The  way  and  means  thereto  (to  be  received  as  worthy 
partakers  of  that  holy  table,)  is,  first,  to  examine  your  lives 
and  conversations  by  the  rule  of  God's  commandments,  and 
whereinsoever  ye  shall  perceive  yourselves  to  have  offended 
either  by  will,  word,  or  deed,  there  to  bewail  your  own  sinful- 
ness,  and  to  confess  yourselves  to  Almighty  God,  with  full  pur 
pose  of  amendment  of  life ;  and  if  ye  shall  perceive  your  offences 
to  be  such  as  are  not  only  against  God,  but  also  against  your 
neighbours,  then  ye  shall  reconcile  yourselves  unto  them,  being 
ready  to  make  restitution  and  satisfaction,  according  to  the 
uttermost  of  your  powers,  for  all  injuries  and  wrongs  done  by 
you  to  any  other,  and  being  likewise  ready  to  forgive  others 
that  have  offended  you,  as  ye  would  have  forgiveness  of  your 
offences  at  God's  hand ;  for  otherwise  the  receiving  of  the  holy 
communion  doth  nothing  else  but  increase  your  damnation. 
Therefore  if  any  of  you  be  a  blasphemer  of  God,  a  hinderer  or 
slanderer  of  his  Word,  an  adulterer,  or  be  in  malice  or  envy, 
or  in  any  other  grievous  crime,  repent  you  of  your  sins,  or  else 
come  not  to  that  holy  table :  lest  after  the  taking  of  that  holy 
sacrament  the  devil  enter  into  you,  as  he  entered  into  Judas, 
and  fill  you  full  of  all  iniquities,  and  bring  you  to  destruction 
both  of  JDody  and  soul." 

*  7.  It  was  given  me  to  ask  some  of  the  English  clergy  who 
professed  and  preached  the  doctrine  of  faith  alone  (which  was 
done  in  the  spiritual  world),  whether,  whilst  they  were  reading 
in  their  churches  the  above  exhortation,  in  which  faith  is  not 
even  mentioned,  they  believed  what  is  there  asserted,  that  if 
any  do  evil,  and  do  not  repent,  the  devil  will  enter  into  them, 
as  he  entered  into  Judas,  and  destroy  both  body  and  soul  ? 
They  replied,  that  in  the  state  in  which  they  were,  whilst  read 
ing  the  exhortation,  they  knew  and  thought  no  other  than  that 
what  they  read  was  the  truth  and  essence  of  religion  ;  but  that, 
when  they  began  to  conceive  and  compose  their  discourses  or 

*  This  paragraph  is  n.  7,  and  the  preceding  one  is  n.  5 ;  the  reason  of  vhich  is, 
that  in  n.  5  of  the  original  the  exhortation  to  the  sacrament  is  quoted  in  English 
as  above,  ond  n.  6  is  merely  occupied  by  a  translation  of  the  same  into  l>atin. 

209  o 


7 10  THE  DOCTRINE  OF  LIFE 

?ermons,  they  thought  differently,  because  they  then  thought 
of  faith  as  the  only  means  of  salvation,  and  of  the  good  of  life 
as  being  only  accessory  thereto  in  promoting  the  public  good. 
But  still  it  was  proved  to  conviction,  that  they  also  had  a 
general  perception  that  whosoever  lives  well  is  saved,  and  whoso 
ever  lives  ill  is  condemned,  and  that  they  had  this  perception 
when  they  were  not  under  the  influence  of  their  own  proprium, 
or  selfhood. 

8.  The  reason  why  all  religion  has  relation  to  life,  is,  because 
every  one  after  death  is  his  own  life ;  for  it  remains  the  same 
as  it  was  in  the  world  and  is  in  no  respect  changed ;  inasmuch 
as  an  evil  life  cannot  be  converted  into  a  good  life,  nor  a  good 
life  into  an  evil  life,  these  being  opposites,  and  conversion  into 
an  opposite  is  extinction.  It  is  on  account  of  this  opposition 
that  a  good  life  is  called  life,  and  an  evil  life  is  called  death. 
Hence  it  is  that  religion  has  relation  to  life,  and  that  the  life 
thereof  is  to  do  good.  That  man  after  death  is  such  as  his  life 
has  been  in  the  world,  may  be  seen  in  the  treatise  concerning 
Heaven  and  Hell,  n.  470 — 484 

II.    NO  ONE  CAN  DO  GOOD,  WHICH  IS  REALLY  GOOD,  FROM  HIMSELF. 


9.  At  this  day  scarcely  any  one  knows, whether  the  good  which 
he  does  be  from  himself  or  from  God ;  the  reason  is,  because 
the  church  has  separated  faith  from  charity,  and  good  relates 
to  charity.    A  man  gives  to  the  poor,  relieves  the  needy,  endows 
churches  and  hospitals,  promotes  the  good  of  the  church,  of 
his    country,   and   of  his   fellow-citizens,  frequents   places  of 
public  worship,  listens  attentively  to  what  is  said  there,  and  is 
devout  in  his  prayers,  reads  the  "Word  and  books  of  piety,  and 
thinks  about  salvation ;   and  yet  knows  not  whether  he  does 
such  things  from  himself  or  from  God.     It  is  possible  he  may 
do  them  from  God,  and  it  is  possible  he  may  do  them  from 
himself:  if  he  does  them  from  God,  they  are  good;  if  from 
himself,  they  are  not  good.     Yea,  good  deeds  of  a  like  nature 
may  be  done  by  man  from  himself,  which  yet  are  actually  evil : 
as  is  the  case  with  such  as  are  hypocritical,  which  are  grounded 
in  deceit  and  artifice. 

10.  Good  deeds  done  from  God  and  from  man's  self,  may 
be  compared  with  gold.      Gold,  which  is  real  gold  from  its 
inmost  ground,  and  is  called  sterling  gold,  is  goocl  gold :  gold 
mixed  with  silver,  is  also  gold,  but  its  goodness  is  according  to 
the  mixture  :  it  is  still  less  gold,  when  mixed  with  copper ;  but 
gold  artificially  made,  and  only  resembling  gold  in  colour,  is 
not  good,  inasmuch  as  the  substance  of  good  is  not  in  it.    There 
are  also  articles ;  as  gilded  silver,  copper,  iron,  tin,  lead ;  and 
also  gilded  wood,  and  gilded  stone ;  which  superficially  may 
appear  as  gold,  but  as  they  are  not  gold,  they  are  either  valued 

210 


FOR   THE   NEW   JERUSALEM  10 13 

according  to  the  excellence  of  the  workmanship,  or  according  to 
the  value  of  the  glided  material,  or  according  to  the  value  of  the 
gold  which  may  be  scraped  oft'.  These  differ  in  goodness  from 
real  gold,  as  a  man's  clothes  differ  from  the  man  himself.  It  is 
possible  also  that  rotten  wood,  and  dross,  yea,  and  even  dnng, 
may  be  overlaid  with  gold  :  such  apparent  gold  may  be  com 
pared  with  pharisaical  good. 

11.  Man  has  the  skill  to  discern  whether  gold  be  substan 
tially  good,  whether  it  be  mixed  and  counterfeit,  and  whether 
it  be  only  a  covering  of  gold  ;  but  he  has  not  the  skill  to  discern 
whether  the  good  which  he  does  be  in  itself  good.     He  knows 
only  this :  that  good  from  God  is  good,  and  that  good  from  man 
is  not  good.     Wherefore,  it  being  of  importance  to  salvation  to 
know  whether  the  good  which  he  does  be  from  God,  or  whether 
it  be  not  from  God,  it  is  expedient  that  it  should  be  revealed. 
But  before  it  is  revealed,  it  may  be  necessary  to  speak  con 
cerning  the  various  kinds  of  good. 

12.  There  is  civil*  good,  moral  good,  and  spiritual  good. 
Civil  good  is  that  which  a  man  does  whilst  acting  under  the 
influence  of  the  law  of  the  land ;  and  by  this  good,  and  accord 
ing  to  it,  he  is  a  citizen  in  the  natural  world.      Moral  good  is 
that  which  a  man  does  whilst  acting  under  the  influence  of  the 
law  of  reason ;   and  by  this  good,  and  according  to  it,  he  is  a 
man.     Spiritual  good  is  what  a  man  does  whilst  acting  under 
the  influence  of  a  spiritual  law ;  and  by  this  good,  and  according 
to  it,  he  is  a  citizen  in  the  spiritual  world.     These  three  kinds 
of  good  follow  in  this  order ;   spiritual  good  is  the  supreme, 
moral  good  is  the  middle,  and  civil  good  is  the  ultimate  or 
lowest. 

13.  The  man  who  is  principled  in  spiritual  good,  is  a  moral 
man,  and  also  a  civil  man ;  whereas  the  man  who  is  not  prin 
cipled  in  spiritual  good,  appears  as  if  he  were  a  moral  and  civil 
man,  but  still  he  is  not  so  in  reality.     The  reason  why  the  man 
who  is  principled  in  spiritual  good  is  a  moral  and  civil  man,  is, 
because  spiritual  good  has  the  essence  of  good  in  it,  and  conse 
quently  includes  moral  and  civil  good  also.  The  essence  of  good 
cannot  possibly  originate  in  any  other  but  in  Him  who  is  Good 
Itself.      Give  to  thought  its  utmost  range,  call  forth  all  its 
powers,  and  inquire  whence  it  is  that  good  is  good,  and  you 
will  perceive  that  it  is  from  its  essefi  and  that  that  is  good  which 

*  The  term  civil  is  here  used  to  denote  what  appertains  to  the  state,  or  the 
community,  to  which  man  belongs  here  on  earth  ;  according  to  which  sense,  civil 
pood  is  that,  which  is  connected  with,  and  conducive  to,  the  common  good  of  the 
etate,  or  community,  and  is  regulated  by  the  laws  thereof.  'According  to  the  same 
cense,  a  civil  man  (se«  n.  13),  is  on«,  who  consults  the  good  of  the  state  or  com 
munity  to  which  he  belongs,  by  submitting  his  conduct  to  the  regulation  of  its  laws. 

f  It  is  not  possible  to  express  by  any  single  word  in  our  language,  the  precise 
idea  which  the  author  here  means  to  convey  bv  the  word  <?sw.  The  reader,  who  is 
acquainted  with  the  Latin  tongue,  will  readily  apprehend  the  full  meaning  of  the 

211 


13-— 15  THE   DOCTRINE    OF   LIFE 

lias  in  it  the  esse  of  good,  consequently,  that  that  is  good  which 
is  from  good  itself,  that  is,  from  God;  consequently  that  good 
not  from  God,  but  from  man,  is  not  good. 

14.  From  what  is  said  in  the  Doctrine  concerning  the  Sacred 
Scripture,  n.  27,  28,  38,  it  may  be  seen  that  the  supreme,  the 
middle,  and  the  ultimate,  make  a  one,  like  end,  cause,  and 
effect,  and  that  in  .consequence  of  making  a  one,  the  end  itself 
is  called  the  primary  end,  the  cause  the  mediate  end,  and  the 
effect  the  ultimate  end.     Hence  it  will  be  evident,  that  in  the 
case  of  the  man  who  is  principled  in  spiritual  good,  moral 
good  with  him  is  middle  spiritual  good,  and  civil  good  is  ulti 
mate  spiritual  good.     Hence  then  it  is,  as  already  observed, 
that  the  man  who  is  principled  in  spiritual  good,  is  a  moral  man, 
and  a  civil  man  ;  and  that  the  man  who  is  not  principled  in  spiri 
tual  good,  is  neither  a  moral  nor  a  civil  man,  but  only  appears 
to  be  so.     He  appears  to  be  so  both  to  himself  and  to  others. 

15.  ,The  reason  why  a  man  who  is  not  spiritual  can  still 
think  and  thence  discourse  rationally,  like  a  spiritual  man,  is, 
because  the  understanding  of  man  is  capable  of  being  elevated 
into  the  light  of  heaven,  which  is  truth,  and  of  seeing  by  that 
light ;  but  it  is  possible  for  the  will  of  man  not  to  be  elevated  in 
like  manner  into  the  heat  of  heaven,  which  is  love,  and  not  to 
act  under  its  influence.    Hence  it  is,  that  truth  and  love  do  not 
make  a  one  with  man,  unless  he  is  spiritual :  hence  also  it  is 
that  man  can  exercise  his  faculty  of  speech  :  this  likewise  forms 
a  ground  of  distinction  between  man  and  beast.    It  is  owing  to 
the  understanding's  being  capable  of  elevation  to  heaven  without 
an  elevation  of  the  will  at  the  same  time,  that  man  has  the 
capacity  of  being  reformed,  and  of  becoming  spiritual:  but  he 
never  is  reformed  and  rendered  spiritual,  until  the  will  is  ele 
vated  also.     By  virtue  of  this  faculty  enjoyed   by  the  under 
standing  above  that  of  the  will,  man  is  capable  of  thinking 
rationally,  and  thence  of  discoursing  rationally,  like  one  who  is 
spiritual,  whatsoever  be  his  nature  and  quality,  even  although 
he  be  principled  in  evil.    Nevertheless  it  does  not  hence  follow 
that  he  is  rational ;  and  the  reason  is,  because  the  understanding 
does  not  lead  the  will,  but  the  will  the  understanding,  the  latter 
only  teaching  and  pointing  out  the  way ;  as  is  observed  in  the 
Doctrine  concerning  the  Sacred  Scripture,  n.  115  ;  and  so  long  as 
the  will  is  not,  with  the  understanding,  in  heaven,  the  man  is  not 
spiritual,  and  consequently  not  rational ;  for  when  he  is  left  to 

term ;  it  may  be  expedient  however,  in  order  to  assist  the  conception  of  the  un 
learned,  to  observe,  that  by  the  term  esse  is  expressed  the  'nmost  ground  or  prin 
ciple  of  a  thing's  existence ;  and  when  applied  here  to  good,  it  signifies  good  in 
its  inmost  ground  or  principle,  which  is  God;  and  that  nothing  therefore  is  really 
good,  but  what  has  its  ground  or  principle  of  goodness  in  God.  The  same  term 
^sxc  is  applied  below,  n.  43  and  48,  to  the  human  will,  to  distinguish  it  from  the 
understanding,  the  understanding  being  only  an  existence,  whose  esse,  or  ground 
of  being,  is  in  the  will. 

'212 


FOR   THE   NEW   JERUSALEM.  15 18 

his  own  will,  or  to  his  own  love,  then  he  rejects  the  rational 
conclusions  of  his  understanding  concerning  God,  heaven,  and 
eternal  life ;  and  he  assumes  in  their  place,  such  conclusions  as 
are  in  agreement  with  the  love  of  his  will,  and  calls  them  rational. 
This  subject  is  entered  into  more  at  length,  in  the  work  entitled 
Angelic  Wisdom  concerning  the  Divine  Love  and  Wisdom. 

16.  In  the  following  pages  those  who  do  good  from  them 
selves  will  be  called  natural  men,  inasmuch  as  what  is  moral 
and  civil  with  them,  is,  as  to  its  essence,  natural :  but  those  who 
do  good  from  the  Lord  will  be  called  spiritual  men,  inasmuch  as 
what  is  moral  and  civil  with  them,  is,  as  to  its  essence  spiritual. 

17.  That  no  one  can  do  any  good,  which  is  really  good,  from 
himself,  the  Lord  teaches  in  John  :  "A  man  can  receive  nothing, 
except  it  be  given  him  from  heaven"  (iii.  27).     And  again : 
"He  that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fruit;  for  without  me  ye  can  do  nothing"  (xv.  5).     "  He 
that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fruit,"  signifies,  that  all  good  is  from  the  Lord;  fruit 
signifying  good :  "  without  me  ye  can  do  nothing,"  signifies, 
that  no  one  can  do  good  from  himself.     Those  who  believe  in. 
the  Lord,  and  do  good  from  him,  are  called  the  children  of 
light  (John  xii,  36  ;  Luke  xvi.  8) ;  and  children  of  the  bride- 
chamber  (Mark  ii.  19) ;  and  children  of  the  resurrection  (Luke 
xx.  36) ;  and  sons  of  God  (Luke  xx.  36 ;  John  i.  12) ;  and  born 
of  God  (John  i.  13) ;  and  it  is  said  of  such,  that  they  shall  see 
God  (Matt.  v.  8) ;  and  that  the  Lord  will  make  his  abode  with 
them  (John   xiv.  23) ;   and   that  they  have  the  faith  of  God 
(Mark  xi.  22) ;  and  that  their  works  are  done  from  God  (John 
iii.  21).     This  is  summed   up  in   these  words,  "As  many  as 
received  him,  to  them  gave  he  power  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his  name,  who  were  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God  "  (John  i.  12,  13).     To  believe  in  the  name  of  the 
Son   of  God,  is  to  believe  the  Word,  and  to  live  according 
thereto;  the  will  of  the  flesh  is  the  proprium  or  selfhood  of 
man's  will,  which  in  itself  is  evil;  and  the  will  of  man  is  the 
proprium  of  his  understanding,  which  in  itself  is  falsity  derived 
from  evil :  those  who  are  born  thereof,  are  such  as  will  and  act, 
and  think  and  speak,  from  their  proprium :  those  who  are  born 
of  God,  are  such  as  will  and  act,  and  think  and  speak,  from 
the  Lord.     In  short,  that  is  not  good  which  is  from  man,  but 
that  which  is  from  the  Lord. 


III.    SO   FAR   AS   MAN   SHUNS    EVILS    AS   SINS   SO   FAR   HE   DOES   WHAT 
IS    GOOD,    NOT   FROM    HIMSELF,    BUT   FROM   THE   LORD. 

18.  WHO  does  not  know,  or  may  know,  that  evils  prevent  th* 
Lord's  entrance  into  man  ?     For  evil  is  hell,  and  the  Lord  » 
213 


18 23  THE    DOCTRINE   OF  LIFE 

heaven ;  and  hell  and  heaven  are  opposites  ;  so  far,  therefore, 
as  man  is  in  the  one,  so  far  it  is  not  possible  for  him  to  be  in  the 
other ;  for  one  acts  against  and  destroys  the  other. 

19.  Man,  during  his  abode  in  the  world,  is  in  the  midst 
between  hell  and  heaven  ;  beneath  is  hell,  and  above  is  heaven ; 
and  he  is  kept  in  the  liberty  of  turning  himself  either  to  hell  or 
to  heaven  ;  if  he  turns  himself  to  hell,  he  averts  himself  from 
heaven  ;  but  if  he  turns  himself  to  heaven,  he  averts  himself 
from  hell.     Or,  what  amounts  to  the  same,  man,  during  his 
abode  in  the  world,  is  in  the  midst  between  the  Lord  and  the 
devil,  and  is  kept  in  the  liberty  of  turning  himself  either  to  the 
one  or  to  the  other:  if  he  turns  himself  to  the  devil,  he  averts 
himself  from  the  Lord  ;  but  if  he  turns  himself  to  the  Lord,  he 
averts  himself  from  the  devil.     Or,  what  is  the  same  thing,  man 
during  his  abode  in  the  world,  is  in  the  midst  between  evil  and 
good,  and  is  kept  in  the  liberty  of  turning  himself  either  to  the 
one  or  to  the  other :  if  he  turns  himself  to  evil,  he  averts  himself 
from  good  ;  but  if  he  turns  himself  to  good,  he  averts  himself 
from  evil. 

20.  It  has  just  been  asserted,  that  man  is  kept  in  the  liberty 
of  turning  himself  this  way  or  that:  but  it  is  to  be  observed, 
that  every  man  has  this  liberty,  not  from  himself,  but  from  the 
Lord  ;  wherefore  it  is  said  that  he  is  kept  in  it.     Concerning 
the  equilibrium  between  heaven  and   hell,  and  man's  being 
therein,  and  thence  in  freedom,  see  the  treatise  on  Heaven  and 
Hell,  n.  589—596,  and  n.  597—603.     That  every  man  is  kept 
in  freedom,  and  that  freedom  is  never  taken  away  from  any 
one,  will  be  shewn  in  its  proper  place. 

21.  From  these  considerations  it  is  manifest,  that  so  far  as 
man  shuns  evils,  so  far  he  is  with  the  Lord,  and  in  the  Lord; 
and  so  far  as  he  is  in  the  Lord,  so  far  he  does  good,  not  from 
himself  but  from  the  Lord.    Hence  results  this  general  law :  That 
so  far  as  any  one  shuns  what  is  evil,  so  far  he  does  what  is  good. 

22.  But  herein  two  things  are  required :  the  first  is,  that  a 
man  ought  to  shun  evils  because  they  are  sins,  that  is,  because 
they  are  infernal  and  diabolical,  consequently  opposed  to  the 
Lord  and  the  divine  laws.     The  second  is,  that  a  man  ought  to 
shun  evils  as  sins,  as  from  himself,  but  to  know  and  believe  that 
he  does  so  from  the  Lord.     But  these  two  requisites  will  be 
treated  of  in  the  following  articles. 

23.  From  what  has  been  said  these  three  consequences  fol 
low,  I.  That  if  a  man  wills  and  does  what  is  good,  before  he 
shuns  evils  as  sins,  the  good  things  which  he  wills  and  does  are 
not  good.     II.  That  if  a  man  thinks  and  speaks  such  things 
as  are  pious,  and  does  not  shun  evils  as  sins,  the  pious  things 
which  he  thinks  and  speaks  are  not  pious.     III.  That  if  a  man 
knows  and  is  wise  about  many  things,  and  does  not  shun  evils 
as  sins,  he  has  no  wisdom. 

214 


FOR   THE    NEW   JERUSALEM.  23 27 

24.  I.  The  reason  why  the  good  things  which  a  man  wills 
and  does  are  not  good,  before  he  shuns  evils  as  sins,  is,  because, 
before  this,  he  is  not  in  the  Lord :  as  was  said  above.     As  for 
example,  if  he  gives  alms  to  the  poor,  relieves  the  needy, 
endows  churches  and  hospitals,  does  good  to  the  church,  to  his 
country,  and   to  his  fellow-citizens;  teaches  the   Gospel  and 
converts  souls,  discharges  his  duty  as  a  judge  with  justice,  as  a 
trader  with  sincerity,  and  as  a  citizen  with  uprightness  ;  and 
yet  makes  light  of  evils  as  sins, — as  the  evils  of  fraud,  of  adul 
tery,  of  hatred,  of  blasphemy,  and  such  like :  in  this  case,  it 
is  not  possible  he  can  do  any  good  but  such  as  is  inwardly  evil, 
inasmuch  as  he  does  it  from  himself  and  not  from  the  Lord ; 
consequently,  he  himself  is  in  it,  and  not  the  Lord  ;  and  the 
good  actions  in  which  man  himself  is,  are  all  defiled  with  his 
evils,  and  regard  himself  and  the  world.     Nevertheless,  those 
same  actions  above  enumerated   are  inwardly  good,  if  a  man 
shuns  evils  as  sins  ;— as  the  evils  of  fraud,  of  adultery,  of  hatred, 
of  blasphemy,  and  such  like :  for  in  this  caso  he  does  them 
from  the  Lord,  and  they  are  said  to  be  wrought  in  God  (John 
iii.  19,  20,  21). 

25.  II.  The  reason  why  the  pious  things  which  a  man  thinks 
and  speaks  before  he  shuns  evils  as  sins,  are  not  pious,  is,  because, 
he  is  not  in  the  Lord.     As  for  example  :  if  he  frequents  places 
of  public  worship,  attends  devoutly  to  what  is  there  preached, 
reads  the  Word  and  books  of  piety,  partakes  of  .the  sacrament 
of  the  Lord's  supper,  offers  up  daily  prayer;  yea,  if  he  even 
thinks  much  concerning  God  and  salvation;  and  yet  makes 
light  of  evils  which  are  sins,  as  the  evils  of  fraud,  of  adultery, 
of  hatred,  of  blasphemy  and  such  like :  in  this  case  the  pious 
things   which  he  thinks  and  speaks  are  inwardly  not  pious, 
inasmuch   as  the  man  himself  with  his  evils  is  in  them.     He 
indeed  at  such  time  is  ignorant  of  this  ;  but  nevertheless  those 
evils  are  within,  and  escape  his  observation :  for  he  is  as  a  foun 
tain  whose  water  is  impure,  by  reason  of  the  impurity  of  its 
source.     His  religious  exercises,  therefore,  are  either  the  eifect 
of  habit  only,  or  they  are  meritorious,  or  they  are  hypocritical ; 
they  ascend  indeed  towards  heaven,  but,  like  smoke  in  the  air, 
change  their  course,  and  fall  down  again. 

26.  It  has  been  given  me  to  hear  and  see  many  after  death 
who  were  enumerating  their  good  works  and  exercises  of  piety, 
such   a?   are   mentioned  above,   n.  24:,   25,  and  others  beside. 
Amongst  them  I  saw  also  some  who  had  lamps  and  no  oil, 
and  inquiry  was  made  whether  they  had  shunned  evils  as  sins, 
and  it  was  found  that  they  had  not ;  wherefore  it  was  declared 
to  them  that  they  were  evil.     They  were  also  seen  afterwards 
to  enter  into  caverns  inhabited  by  similar  evil  spirits. 

27.  III.  The  reason   why  man  has  no  wisdom,  unless  he 
shuns  evils  as  sins,  notwithstanding  his  being  skilful  and  wise 

215 


27 29  THE   DOCTKINE   OF   LIFE 

in  many  things,  is,  because  his  wisdom  is  from  himself,  and  riot 
from  the  Lord.  As  for  example,  if  he  is  skilful  in  the  doctrines 
of  his  church,  and  has  a  perfect  knowledge  of  whatever  relates 
thereto ;  if  he  knows  how  to  confirm  such  doctrines  by  the 
Word,  and  by  reasonings ;  if  he  is  versed  in  the  doctrines  of 
all  former  churches,  and  at  the  same  time  in  the  decrees  of  all 
councils;  nay,  if  he  even  knows  truths,  and  also  sees  and 
understands  them,  so  as  to  be  perfectly  acquainted  with  the 
nature  of  faith,  of  charity,  of  piety,  of  repentance  and  the 
remission  of  sins,  of  regeneration,  of  baptism  and  the  holy 
Supper  of  the  Lord,  and  of  redemption  and  salvation  ;  still  he 
is  not  wise  unless  he  shuns  evils  as  sins.  For  until  evils  are  so 
shunned,  knowledges  are  without  life, — appertaining  to  the 
understanding  only,  and  not  to  the  will :  which  in  time  perish, 
for  the  reason  given  above,  n.  15 ;  and  after  death  the  man 
himself  casts  them  off,  because  they  do  not  agree  with  the  love 
of  his  will.  Still,  however,  knowledges  are  highly  necessary, 
because  they  teach  how  a  man  ought  to  act,  and  when 
he  brings  them  into  act,  then  they  live  with  him  ; — not 
before. 

28.  All  that  has  been  said  above  is  taught  in  many  passages 
of  the  Word,  of  which  it  may  suffice  to  adduce  the  following. 
The  Word  teaches  that  no  one  can  be  in  good,  and,  at  the  same 
time,  in  evil ;  or,  what  is  the  same,  that  no  one  can,  as  to  his 
soul,  be  in  heaven,  and   at  the  same  time,  in  hell.     This  is 
taught  in   the  following  passages :    "  No  man   can  serve  two 
masters  :  for  either  he  will  hate  the  one  and  love  the  other :  or 
else  he  will   hold  to  the  one  and  despise  the  other ;  ye  cannot 
serve  Grod  and  mammon  "  (Matt.  vi.  24).     u  How  can  ye,  being 
evil,  speak  good  things?  for  out  of  the  abundance  of  the  heart 
the  mouth  speaketh.     A  good  man  out  of  the  good  treasure  of 
the  heart,  bringeth  forth  good  things,  and  an  evil  man  out  of 
the  evil  treasure  bringeth  forth  evil  things  "  (Matt.  xii.  34,  35). 
"A  good  tree  bringeth  not  forth  corrupt  fruit,  neither  doth  a 
corrupt  tree  bring  forth  good  fruit :  every  tree  is  known  by  its 
fruit:  for  of  thorns  men  do  not  gather  figs,  nor  of  a  bramble- 
bush  gather  they  grapes ?'  (Luke  vi.  43,  44). 

29.  The  Word  teaches  also  that  no  one  can  do  good  from 
himself,  but  from  the  Lord:  Jesus  said,  "I  am   the  true  vine 
and  my  Father  is  the  husbandman  ;  every  branch  in  me  that 
bearet'h  not   fruit  he  taketh   away ;  and    every   branch    that 
beareth    fruit  he    purgeth   it,  that   it  may  bring  forth  more 
fruit. — Abide  in  me,  and  I  in  you,  as  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine,  no  more  can  ye,  ex 
cept  ye  abide  in  me.     I  am  the  vine,  ye  are  the  brunches  :  he 
that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit;  for  without  me  ye  can  do  nothing.     If  a  man  abide  n-»t 
in  me,  he  is  cast  forth  as  a  branch,  and  is  withered,  and  UK-II 

216 


FOR   THE    NEW   JERUSALEM.  29,  30 

gather  them,  and  cast  them  into  the  fire,  and  they  are  binned" 
(John  xv.  1,  2,  4—6). 

30.  The  Word  teaches  also,  that  so  far  as  man  is  not  puri 
fied  from  evils,  his  good  deeds  are  not  good,  nor  are  his  pious 
acts  pious,  neither  is  he  wise ;  and  vice  versa.  This  is  taught 
in  the  following  passages  :  "  Woe  unto  you,  Scribes  and  Phari 
sees,  hypocrites !  for  ye  make  clean  the  outside  of  the  cup  and 
platter,  but  within  they  are  full  of  extortion  and  excess.  Thou 
blind  Pharisee !  cleanse  first  that  which  is  within  the  cup  and 
platter,  that  the  outside  of  them  may  be  clean  also.  Woe  unto 
you,  Scribes  and  Pharisees,  hypocrites!  for  ye  are  like  unto 
whited  sepulchres,  which  indeed  appear  beautiful  outward,  but 
are  within  full  of  dead  men's  bones,  and  of  all  uncleanness : 
even  so  ye  also  outwardly  appear  righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity"  (Matt,  xxiii.  25 — 28). 
And  also  from  these  words  in  Isaiah  :  "  Hear  the  words  of  Je 
hovah,  ye  rulers  of  Sodom,  give  ear  unto  the  law  of  our  God, 
ye  people  of  Gomorrah:  To  what  purpose  is  the  multitude  oi 
your  sacrifices  unto  me? — Bring  no  more  vain  oblations  ;  incense 
is  an  abomination  unto  me,  the  new  moons  and  the  sabbaths, 
— I  cannot  away  with  it,  it  is  iniquity. — Your  new  moons  and 
your  appointed  feasts  my  soul  hateth. — When  ye  spread  forth 
your  hands,  I  will  hide  mine  eyes  from  you  ;  yea,  when  ye  make 
many  prayers,  I  will  not  hear ;  your  hands  are  full  of  bloods. 
Wash  you,  make  you  clean ;  put  away  the  evil  of  your  doings 
from  before  mine  eyes ;  cease  to  do  evil : — though  your  sins  be 
as  scarlet,  they  shall  be  as  white  as  snow ;  though  they  be  red 
like  crimson,  they  shall  be  as  wool"  (i.  10,  11,  13, — 18):  the 
summary  sense  of  which  words  is,  that  unless  a  man  shuns 
evils,  all  his  acts  of  worship  and  all  his  works  likewise,  are  void 
of  good,  for  it  is  said,  I  cannot  bear  iniquity,  make  you  clean, 
put  away  the  evil  of  your  doings,  cease  to  do  evil.  So  in  Jere 
miah  :  u  Return  ye  every  man  from  his  evil  way,  and  amend 
your  doings"  (xxxv.  15). 

That  such  persons  are  not  wise,  appears  also  from  Isaiah : 
"  Woe  unto  them  that  are  wise  in  their  own  eyes,  and  prudent 
in  their  own  sight"  (v.  21).  And  again  :  "  The  wisdom  of  their 
wise  men  shall  perish,  and  the  understanding  of  their  prudent 
men  shall  be  hid.  Woe  unto  them  that  seek  deep  to  hide  their 
counsel  from  the  Lord,  and  their  works  are  in  the  dark"  (xxix. 
14, 15).  And  again  :  "  Woe  unto  them  that  go  down  to  Egypt 
for  help,  and  stay  on  horses,  and  trust  in  chariots,  because  they 
are  many,  and  in  horsemen,  because  they  are  very  strong ;  but 
they  look  not  into  the  Holy  One  of  Israel,  neither  seek  Jehovah  ! 
But  he  will  arise  against  the  house  of  the  evil  doers,  and  against 
the  help  of  them  that  work  iniquity.  Now  the  Egyptians  are 
men,  and  not  God  ;  and  their  horses  are  flesh,  and  not  spirit'* 
(xxxi.  1,  2,  3).  Man?s  own  intelligence  is  thus  described  :  Egypt 
217 


30,  31  THE   DOCTRINE   OF   LIFE 

denotes  science ;  the  horse  understanding  thence  derived  ;  the 
chariot  denotes  doctrine  and  the  horseman  intelligence  from  the 
same  origin  ;  of  all  which  it  is  said,  Woe  unto  them  who  do  not 
look  to  the  Holy  One  of  Israel,  and  do  not  seek  Jehovah.  Their 
destruction  by  evils,  is  meant  by  his  arising  against  the  house 
of  the  evildoers,  and  against  the  help  of  them  that  work  iniquity  : 
that  the  above  things  originate  in  man's  proprium,  and  conse 
quently  have  no  life  in  them,  is  meant  by  the  Egyptians  being 
men  and  not  God,  and  by  their  horses  being  flesh  and  not  spirit. 
Man  and  flesh  denote  man's  proprium  •  God  and  spirit  are  life 
from  the  Lord ;  the  horses  of  the  Egyptians  are*  man's  own 
intelligence.  There  are  many  other  passages  in  the  Word,  which 
thus  describe  intelligence  self-derived,  and  intelligence  from  the 
Lord  ;  which  are  to  be  understood  only  by  means  of  the  spiritual 
sense. 

That  no  one  will  be  saved  by  the  good  deeds  which  proceed 
from  self,  because  they  are  not  good,  appears  from  the  following 
passages  :  "  Not  every  man  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven,  but  he  that  doeth  the  will  o: 
my  Father. — Many  will  say  unto  me  in  that  day,  Lord,  Lord 
have  we  not  prophesied  in  thy  name,  and  in  thy  name  cast  out 
devils,  and  in  thy  name  done  many  wonderful  works?  But 
then  will  I  profess  unto  them,  I  never  knew  you ;  depart  from 
me,  ye  that  work  iniquity"  (Matt.  vii.  21 — 23).  And  in  another 
place :  "  And  ye  begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  Lord,  open  unto  us. — Then  shall  ye  begin 
to  say,  We  have  eaten  and  drunk  in  thy  presence,  and  thou 
hast  taught  in  our  streets.  But  he  shall  say,  I  tell  you,  I  know 
you  not  whence  you  are ;  depart  from  me,  all  ye  workers  of 
iniquity"  (Luke  xiii.  25 — 27).  For  all  such  are  like  unto  the 
°harisee,  who  "  stood  and  prayed"  [in  the  temple],  saying,  "  I 
am  not  as  other  men,  extortioners,  unjust,  adulterers;  I  fast 
twice  in  the  week,  I  give  tithes  of  all  that  I  possess"  (Luke  xviii. 
11 — 14).  They  are  also  those  who  are  called  "unprofitable 
servants"  (Luke  xvii.  10). 

31.  It  is  a  truth  that  no  man  can  do  good,  which  is  really 
good,  from  himself:  but  so  to  apply  this  truth  as  to  destroy 
every  good  of  charity  performed  by  the  man  who  shuns  evils  as 
sins,  is  an  enormous  perversion,  for  it  is  diametrically  contrary 
to  the  Word,  which  enjoins  man  to  do  good; — it  is  contrary  to 
the  precepts  of  love  towards  God  and  our  neighbour,  on  which 
hang  all  the  law  and  the  prophets,  and  it  undermines  and  over 
turns  the  whole  of  religion  ;  for  every  one  knows  that  religion 
consists  in  doing  good,  and  that  every  one  will  be  judged  accord 
ing-  to  his  deeds.  Man  is  so  constituted  that  he  is  enabled  to 
Bhun  evils  as  of  himself  by  power  derived  from  the  Lord,  if  he 
implore  it;  and  what  he  does  after  this  is  good  from  the 
Lord. 
218 


FOE   THE   NEW   JERUSALEM.  32 — 36 

IT.     SO    FAR   A8   ANT   ONE   SHUNS   EVILS   AS   SINS,    SO   FAR  HE   LOVES 

TRUTHS. 

32.  THERE  are  two  universals  which  proceed  from  the  Lord, 
divine  good  and  divine  truth  :  divine  good  is  of  his  divine  love, 
and  divine  truth  is  of  his  divine  wisdom.     Those  two  in  the 
Lord  are  a  one,   an(j.  thence  proceed  as  a  one  from  him  ;  but 
they  are  not  received  as  a  one  by  the  angels  in  heaven,  and  by 
men  on  earth.     There  are  angels  and  men  who  receive  more  of 
divine  truth  than  of  divine  good,   and  there  are  others  who  re 
ceive  more  of  divine  good  than  of  divine  truth  ;  hence  it  is  that 
the  heavens  are  distinguished  into  two  kingdoms,  one  of  which 
is  called  the  celestial  kingdom,  the  other  the  spiritual  kingdom: 
the  heavens  which  receive  more  of  the  divine  good,  constitute  the 
celestial  kingdom,  but  those  which  receive  more  of  the  divine 
truth  constitute  the  spiritual  kingdom.     Concerning  these  two 
kingdoms,  into  which  the  heavens  are  distinguished,  see  the 
Treatise  on  Heaven  and  Hell,  n.  20 — 28.      But  still  the  angels 
of  all  the  heavens  are  so  far  in  wisdom  and  intelligence,  as  good 
with  them  makes  a  one  with  truth ;  the  good  which  does  not 
make  a  one  with  truth,  is  to  them  not  good:  and  the  truth 
which  does  not  make  a  one  with  good,  is  to  them  not  truth. 
Hence  it  appears  that  good  conjoined  with  truth  constitutes 
love  and  wisdom  with  an  angel  and  with  man  :  and  whereas 
an  angel  is  an  angel  from  the  love  and  wisdom  which  lie  has, 
and  in  like  manner  man  is  man,  it  is  evident,  that  good  con 
joined  with  truth  causes  an  angel  to  be  an  angel  of  heaven,  and 
a  man  to  be  a  man  of  the  church. 

33.  Inasmuch  as  good  and  truth  are  a  one  in  the  Lord,  and 
proceed  as  a  one  from  him,  it  follows,  that  good  loves  truth, 
and  truth  loves  good,  and  that  they  desire  to  be  a  one.      The 
like  is  true  of  their  opposites :  evil  loves  falsity,  and  falsity  loves 
evil,  and  they  are  desirous  of  being  a  one.      In  the  following 
pages  we  will  call  the  conjunction  of  good  and  truth  the  celes 
tial  marriage,  and  the  conjunction  of  evil  and  falsity  the  infer 
nal  marriage. 

34.  It  is  a  consequence  of  what  has  been  said,  that  so  far  as 
any  one  shuns  evils  as  sins,  so  far  he  loves  truths,  for  so  far  he 
is   principled  in  good ;  according  to  what  was  shown  in  the 
foregoing  article.      And  on  the  other  hand,  so  far  as  any  one 
does  not  shun  evils  as  sins,  so  far  he  does  not  love  truths,  be 
cause  so  far  he  is  not  principled  in  good. 

35.  A  man  who  does  not  shun  evils  as  sins,  may  indeed 
love-  truths,  but  then  he  does  not  love  them  because  they  are 
truths,  but  because  they  serve  to  extend  his  reputation,  whence 
he  derives  honour  or  gain  ;  wherefore,  when  they  are  no  longei 
subservient  to  this  end,  he  ceases  to  love  them. 

36.  Good  relates  to  the  will,  truth  to  the  understanding 
219 


36 39  THE   DOCTRINE   OF   LIFE 

From  the  love  of  good  in  the  will,  proceeds  the  love  of  truth 
in  the  understanding  ;  from  the  love  of  truth  proceeds  the  per 
ception  of  truth  ;  from  the  perception  of  truth,  the  thought  of 
truth  ;  and  from  these  comes  the  acknowledment  of  truth, 
which  is  faith  in  its  genuine  sense.  That  this  is  the  order  of 
progression  from  the  love  of  good  to  faith,  is  proved  in  the 
Treatise  concerning  the  Divine  Love  and  the  Divine  Wisdom. 

37.  Inasmuch  as  good  is  not  good,  as  was  above  observed, 
unless  it  be  conjoined  with  truth,  it  follows  that  good  cannot 
be  said  to  exist  until  it  is  so  conjoined  :  nevertheless  it  continu 
ally  wills  to  exist ;  wherefore,  in  order  to  its  existence,  it  desires 
and  procures  to  itself  truths,  from  whence  it  derives  its  nourish 
ment  and  formation.     This  is  the  reason  that,  so  far  as  any  one 
is  principled  in  good,  so  far  he  loves  truths  ;  consequently,  he 
so  far  loves  truths  as  he  shuns  evils  as  sins  ;  for  so  far  he  is 
principled  in  good. 

38.  So  far  as  any  one  is  principled  in  good,  and  by  virtue 
of  good  loves  truths,  so  far  he  loves  the  Lord,  inasmuch  as  the 
the  Lord  is  Good  Itself  and  Truth  Itself ;  wherefore  the  Lord 
is  with  man  in  good  and  in  truth.      If  the  latter  be  loved  by 
virtue  of  the  former,  then  the  Lord  is  loved  ;  and  not  otherwise. 
This  the  Lord  teaches  in  John  :  "  He  that  hath  my  precepts 
and  keepeth  them,  he  it  is  that  loveth  me  ; — he  that  loveth  me 
not,  keepeth  not  my  words"  (xiv.  21,  2-i).      And  in   another 
place  :  "  If  ye  keep  my  commandments,  ye  shall  abide  in  my 
love"  (John  xv.  10).     The  precepts,  words,  and  commandments 
of  the  Lord  are  truths. 

39.  That  good  loves  truth,  may  be  illustrated  by  application 
to  the  several  cases  of  a  priest,  of  a  soldier,  of  a  merchant,  and 
of  an  artificer.      And  first  of  spriest:  If  he  be  principled  in 
the  good  of  the   priesthood,  which  consists  in  providing  for  the 
salvation  of  souls,  in  teaching  the  way  to  heaven,  and  in  leading 
those  whom  he  teaches  ;  so  far  as  he  is  principled  in  that  good, 
so  far  from  the  love  and  desire  thereof,  he  procures  for  himself 
those  truths  in  abundance,  in  proportion  to  the  influence  of  the 
delight  which  constitutes  his  good.%  So  if  a  soldier  be  principled 
in  the  love  of  a  military  life,  and  is  sensible  of  good  arising 
either  from  the  protection  of  the  state,  or,  from  the  advance 
ment  of  his  own  reputation ;  he  also,  by  virtue  of  that  good, 
and  according  to  it,  procures  to  himself  military  science ;  and 
in  case  he  be  advanced  to  a  post  of  command,  military  intelli 
gence  :  these  things  are  as  truths,  whereby  the  delight  of  his 
love,  which  is  his  good,  is  nourished  and  formed.     So  if  a  mer 
chant  be  engaged  in  trading  from  the  love  thereof,  he  imbibes 
with  pleasure  all  those  things,  which,  as  means,  enter  into  and 
compose  that  love  :  these  also  are  as  truths,  whilst  trading  is  the 
good  thereof.     Lastly,  if  an  artificer  apply  in  good  earnest  to 
his  business,  and  love  it  as  the  good  of  his  life,   he  purchases 

220 


FOR   THE   NEW   JERUSALEM  39 43 

instruments,  and  perfects  himself  in  such  things  as  relate  to  the 
science  of  his  particular  employment,  and  thereby  he  causes  his 
work  to  be  good.  From  these  cases  it  is  evident,  that  truths 
are  the  means  whereby  the  good  of  the  love-principle  exists,  and 
acquires  reality :  consequently,  that  good  loves  truths  in  order 
to  its  existence.  Hence,  in  the  Word,  by  doing  the  truth  is 
meant  the  causing  good  to  exist :  as  by  doing  the  truth  (John 
iii.  21) :  by  doing  the  Lord's  sayings  (Luke  vi.  47) :  by  keeping 
his  precepts  (John  xiv.  21) :  by  doing  his  words  (Matt.  vii.  24) : 
by  doing  the  word  of  God  (Luke  viii.  21) :  and  by  doing  the 
statutes  and  judgments  (Levit.  xviii.  5).  This  also  is  meant  by 
doing  good  and  bearing  fruit,  for  good  or  fruit  is  that  which 
exists. 

40.  That  good  loves  truth,  and  wills  to  be  conjoined  with 
it  may  be  illustrated,  also,  by  comparison  with  meat  and  water, 
or  with  bread  and  wine,  which  ought  to  be  taken  together,  in 
asmuch  as  meat  or  bread  alone  does  not  suffice  for  nourishment 
without  water  or  wine  :  wherefore  the  one  seeks  and  desires  the 
other.     By  meat  and  bread  also  in  the  Word,  in  its  spiritual 
sense,  is  meant  good,  and  by  water  and  wine  is  meant  truth. 

41.  From  what  has  been  said,  it  may  now  appear,  that  he 
who  shuns  evils  as  sins,  loves  truths  and  desires  them;  and  that 
the  more  he  shuns  evils  as  sins,  so  much  the  more  he  loves  and 
desires  truths,  because  he  is  so  much  the  more  principled  in  good. 
Hence  he  comes  into  the  heavenly  marriage,  which  is  the  mar 
riage  of  good  and  truth,  in  which  heaven  is,  and  in  which  the 
church  will  be. 

V.  SO  FAR  AS  ANY  ONE  SHUNS  EVILS  AS  SINS,  SO  FAR   HE  HAS    FAITH, 
AND  IS  A  SPIRITUAL  MAN. 

42.  FAITH  and  life  are  distinct  from  each  other,  like  think 
ing  and  doing;  and  as  thinking  has  relation  to  the  understand 
ing,  and  doing  has  relation  to  the  will,  it  follows,  that  faith  and 
life  are  distinct  from  each  other,  like  the  understanding  and 
will.     He  who  knows  the  distinction  between  these  latter,  may 
know  also  the  distinction  between  the  former;  and  he  who  knows 
the  conjunction  of  the  latter,  may  also  know  the  conjunction 
of  the  former ;  wherefore  something  concerning  the  understand 
ing  and  will  shall  be  premised. 

43.  Man  has  two  faculties,  of  which  one  is  called  the  will^ 
and  the  other  the  understanding.     These  faculties  are  distinct 
from  each  other,  but  are  so  created,  that  they  may  become  a 
one ;  and  when  they  are  a  one,  they  are  called  the  mind :  where 
fore  they  constitute  the  human  mind,  and  all  the  life  of  man 
therein.     As  all  things  in  the  universe,  which  are  according  to 
divine  order,  have  relation  to  good  and  truth,  so  all  things  with 
man  have  relation  to  the  will  and  the  understanding :  for  good 

221 


±3 45  THE   DOCTRINE   OF   LIFE 

with  man  is  of  his  will,  and  truth  with  him  is  of  hie  understand- 
ing;  for  these  two  faculties  are  the  receptacles  and  subjects  of 
those  things,  the  will  being  the  receptacle  and  subject  of  all 
things  of  good,  and  the  understanding  the  receptacle  and  sub 
ject  of  all  things  of  truth.  Goods  and  truths  have  no  other 
abiding  place  with  man  ;  nor,  consequently  have  love  and  faith  ; 
inasmuch  as  love  is  of  good,  and  good  is  of  love,  and  faith  is  of 
truth,  and  truth  is  of  faith.  Nothing  more  important  can  be 
known,  than  how  the  will  and  understanding  form  one  mind : 
they  form  one  mind  as  good  and  truth  make  a  one ;  for  a  simi 
lar  marriage  exists  between  the  will  and  the  understanding,  as 
between  good  and  truth.  The  nature  of  this  latter  marriage 
was,  in  some  degree,  shewn  in  the  preceding  article ;  to  which 
we  will  now  add,  that  as  good  is  the  very  ease  of  a  thing,  and 
truth  is  the  existere  of  a  thing  thence  derived,  so  the  will,  with 
man,  is  the  very  esse  of  his  life,  and  the  understanding  is  the 
existere  of  his  life,  thence  derived:  for  good,  which  is  of  the 
will,  forms  itself  in  the  understanding,  and,  in  a  certain  man 
ner,  renders  itself  visible. 

44,  That  a  man  may  know,  think,  and  understand  many 
things,  and  yet  not  be  wise,  was  shewn  above ;  n.  27,  28 :  and 
since  it  is  [the  office]  of  faith  to  know  and  to  think,  and  still  more 
to  understand  that  a  thing  is,  so  it  is  possible  for  a  man  to 
believe  that  he  has  faith,  and  yet  have  it  not.     The  reason  of 
his  not  having  it,  is,  because  he  is  in  the  evil  of  life,  and  the 
evil  of  life  and  the  truth  of  faith  can  never  act  as  a  one.     The 
evil  of  life  destroys  the  truth  of  faith ;  because  the  evil  of  life 
is  of  the  will,  and  the  truth  of  faith  is  of  the  understanding; 
and  the  will  leads  the  understanding,  and  causes  it  to  act  as  a 
one  with  itself;  wherefore,  should  there  be  anything  in  the  un 
derstanding  which  does  not  agree  with  the  will,  when  man  is  left 
to  himself,  or  thinks  under  the  influence  of  his  evil  and  the  love 
thereof,  then  he  either  casts  out  the  truth  which  is  in  the  under 
standing,  or  by  falsification  forces  it  in  to  unity.    It  is  otherwise 
with  those  who  are  in  the  good  of  life ;  for  they,  when  left  to 
themselves,  think  under  the  influence  of  good,  and  love  the 
truth  which  is  in  the  understanding,  because  it  agrees  there 
with.     Thus  there  is  effected  a  conjunction  of  faith  and  of  life, 
like  the  conjunction  of  truth  and  of  good,  each  resembling  the 
conjunction  of  the  understanding  and  the  will, 

45.  Hence  then  it  follows,  that  in  proportion  as  man  shuns 
evils  as  sins,  in  the  same  proportion  he  has  faith,  because  in  the 
same  proportion  he  is  principled  in  good,  as  was  shewn  above. 
This  is  confirmed  also  by  its  contrary,  that  whosoever  does  not 
shun  evils  as  sins,  has  not  faith,  because  he  is  in  evil,  and  evil 
has  an  inward  hatred  against  truth ;  outwardly  indeed,  it  can 
put  on  a  friendly  appearance,  and  endure,  yea,  love,  that  truth 
should  be  in  the  understanding  ;  but  when  the  exterior  is  put 

222 


FOR  THE  NEW  JERUSALEM.  44 — 49 

off,  as  is  the  case  after  death,  then  truth,  which  was  thus  foi 
wordly  reasons  received  in  a  friendly  manner,  is  first  cast  off, 
afterwards  is  denied  to  be  truth,  and  finally  is  held  in  aversion. 

46.  The  faith  of  a  wicked  man  is  intellectual  faith,  in  which 
there  is  no  good  from  the  will ;  consequently,  it  is  a  dead  faith, 
which  is  like  the  respiration  of  the  lungs  without  its  animation 
from  the  heart :  the  understanding  also  corresponds  to  the  lungs, 
and  the  will  to  the  heart.     It  may  be  compared  likewise  with  a 
beautiful  harlot,  adorned  with  purple  and  gold,  who  is  inwardly 
infected  with  a  malignant  disease ;  a  harlot  also  corresponds  to 
the  falsification  of  truth,  and  hence,  in  the  Word,  is  mentioned 
to  signify  such  falsification.     It  is  also  like  a  tree  abounding 
with  leaves  and  yielding  no  fruit,  which  the    gardener  cuts 
down  :  a  tree  likewise  signifies  man,  its  leaves  and  blossoms  the 
truths  of  faith,  and  its  fruit  the  good  of  love.     But  it  is  other 
wise  with  faith  in  the  understanding,  in  which  there  is  good 
from  the  will.     This  faith  is  alive,  and  is  like  the  respiration  of 
the  lungs  in  which  there  is  animation  from  the  heart :  and  it  is 
like  a  beautiful  wife,  whom  chastity  endears  to  her  husband  :  it 
is  also  like  a  tree  that  bears  fruit. 

47.  There  are  many  [truths]  which  appear  to  belong  to  faith 
only, — as  that  God  is — that  the  Lord,  who  is  God,  is  the  Re 
deemer  and  Saviour, — that  there  is  a  heaven  and  a  hell — that 
there  is  a  life  after  death;  and  many  others  of  a  similar  nature, 
of  which  it  is  not  said,  that  they  are  to  be  done,  but  that  they 
are  to  be  believed.     These  [truths]  of  faith  are  also  dead  with 
the  man  who  is  principled  in  evil,  but  alive  with  him  who  is  in 
good.     The  reason  is,  because  the  man  who  is  in  good,  not  only 
does  well  from  the  will,  but  also  thinks  well  from  the  under 
standing,  not  merely  before  the  world,  but  also  when  he  is  left 
to  himself  in  private.     It  is  otherwise  with  him  who  is  in  evil. 

48.  It  was  observed,  that  those  [truths]  appear  to  be  of  faith 
only:  but  the  thought  of  the  understanding  derives  its  existere 
from  the  love  of  the  will,  which  is  the  ease  of  the  thought  in 
the  understanding,  as  was  said  above  (n.  43) :  for  whatsoever  any 
one  wills  from  love,  that  he  wills  to  do,  to  think,  to  understand, 
and  to  speak ;  or,  what  is  the  same  thing,  whatsoever  any  one 
loves  from  the  will,  that  he  loves  to  do,  to  think,  to  understand, 
and  to  speak.     When  a  man  shuns  evil  as  sin,  then  he  is  in  the 
Lord,  as  was  shewn  above,  and  the  Lord  operates  all  things : 
wherefore  to  those  who  asked  him,  "What  shall  we  do,  that  we 
might  work  the  works  of  God  ?"  he  replied,  "  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath  sent"  (John  vi. 
28,  29).     To  believe  on  the  Lord,  is  not  only  to  think  that  he 
is,  but  also  to  do  his  words  as  he  elsewhere  teaches. 

49.  That  those  who  are  in  evils  have  no  faith,  however  they 
may  suppose  that  they  have,  has  been  shewn  by  instances  of 
such  in  the  spiritual  world.    They  were  conducted  to  a  heavenly 

223 


4:9 52  THE  DOCTKINE  OF  LIFE 

society,  whence  the  spiritual  principle  of  the  faith  of  the  angels 
entered  into  the  interiors  of  the  faith  of  those  who  were  thus 
conducted,  whereby  they  perceived  themselves  to  have  only  a 
natural  or  external  principle  of  faith,  and  not  its  spiritual  or 
internal  principle ;  wherefore  they  themselves  confessed  that  they 
had  no  faith,  and  that  they  had  persuaded  themselves  in  the 
world,  that  to  believe,  or  to  have  faith,  consisted  in  thinking  a 
thing  to  be  this  or  that,  for  any  reason.  But  it  was  perceived 
to  be  otherwise  with  the  faith  of  those  who  wrere  not  in  evil. 

50.  Hence  it  may  be  seen  what  spiritual  faith  is,  and  what 
the  faith  is  which  is  not  spiritual.     Spiritual  faith  is  with  those 
who  do  not  commit  sin :  for  those  who  do  not  commit  sin,  do 
good,  not  from  themselves  but  from  the  Lord,  as  was  shewn 
above  (n.  18 — 31),  and  by  faith  become  spiritual.     Faith  with 
such  is  truth.     This  is  what  the  Lord  teaches  in  John  :  "  This  is 
the  condemnation,  that  light  has  come  into  the  world,  and  men 
love  darkness  rather  than  light,  because  their  deeds  were  evil. 
For  every  one  that  doeth  evil  hateth  the  light,  neither  cometh 
to  the  light,  lest  his  deeds  should  be  reproved  :  but  he  that  doeth 
truth,  cometh  to  the  light,  that  his  deeds  may  be  made  manifest, 
that  they  are  wrought  in  God"  (iii.  19 — 21) 

51.  What  has  been  said  above  is  confirmed  by  the  following 
passages  from  the  Word  :  "  A  good  man,  out  of  the  good  treasure 
of  his  heart,  bringeth  forth  that  which  is  good  ;  and  an  evil  man, 
out  of  the  evil  treasure  of  his  heart,  bringeth  forth  that  which  is 
evil :  for  of  the  abundance  of  the  heart,  his  mouth  speaketh." 
(Luke  vi.  45.  ;  Matt.  xii.  35).      By  the  heart  in  the  Word,  is 
meant  the  will  of  man ;  and  inasmuch  as  man's  thoughts  and 
speech  originate  in  the  will,  it  is  said,  out  of  the  abundance  ot 
the  heart  the  mouth  speaketh.     Again  :  "  'Not  that  which  goeth 
into  the  mouth  defileth  a  man,  but  that  which  cometh  out  of 
the  mouth,  this  defileth  the  man"  (Matt.  xv.  11) :  by  the  heart 
is  here  also  meant  the  will.     Again:  Jesus  said  concerning  the 
women  who  washed  his  feet  with  ointment,  "  Her  sins — are 
forgiven — for  she  loved  much  ;"  and  afterwards  he  said,  "  Thy 
faith  hath  saved  thee  "  (Luke  vii.  47 — 50) :  whence  it  is  evident, 
that  when  sins  are  remitted,  that  is,  when  they  cease,  faith  saves. 
That  those  are  called  sons  of  God,  and  born  of  God,  who  are 
not  in  the  proprium  of  their  own  will,  and  thereby  not  in  the 
proprium  of  their  own  understanding,  that  is,  who  are  not  in 
evil,  and  thence  in  the  false,  and  that  these  are  such  as  believe 
on  the  Lord,  he  himself  teaches  in  John  i.  12,  13 ;  which  pas 
sage  may  be  seen  explained  above,  n.  IT,  towards  the  end. 

52.  From  these  considerations  it  results,  that  man  is  not 
endowed  with  a  grain  of  truth  more  than  he  has  of  good ;  con 
sequently,  not  with  a  grain  of  faith,  except  so  far  as  it  is  conjoined 
with  life.     The  thought  may  be,  that  a  thing  is  in  the  under 
standing  ;  but  there  cannot  be  an  acknowledgment  amounting 

224 


FOR   THE   NEW   JERUSALEM.  52 55 

to  faith,  unless  there  be  consent  in  the  will.  Thus  faith  and 
lite  march  on  with  equal  step.  From  these  observations  it  is  now 
evident,  that  so  far  as  any  one  shuns  evils  as  sins,  so  far  he  has 
faith,  and  becomes  spiritual. 

VI.     THE   DECALOGUE   TEACHES   WHAT   EVILS   ARE   §JNS. 

53.  WHAT  nation  on  earth  does  not  know  that  it  is  evil  to 
steal,  to  commit  adultery,  to  commit  murder,  and  to  bear  false 
witness  ?  Unless  this  were  known,  and  unless  the  prevention 
of  such  evils  were  effected  by  laws,  mankind  must  inevitably 
perish  ;  for  no  society,  commonwealth,  or  kingdom,  could  subsist 
without  them.  Who  can  conceive  that  the  Israelitish  nation 
was  so  much  more  ignorant  than  others  as  not  to  know  this  ? 
It  must  needs  therefore  be  matter  of  surprise  to  some,  that  those 
laws,  so  universally  known  throughout  the  earth,  should  be 
promulgated  from  Mount  Sinai,  by  Jehovah  himself,  in  so 
miraculous  a  manner.  But  listen  [for  a  moment].  The  mira 
culous  promulgation  of  those  laws  was  designed  to  shew,  that 
they  are  not  only  civil  and  moral  laws,  but  also  spiritual  laws, 
and  that  to  act  contrary  to  them  is  not  only  to  do  evil  to  a  fellow- 
citizen  and  society,  but  is  also  to  sin  against  God:  wherefore 
those  laws,  in  consequence  of  their  promulgation  from  Mount 
Sinai  by  Jehovah,  were  made  laws  of  religious  obligation  ;  for 
it  is  evident  that  whatever  Jehovah  God  commands  must  be 
with  a  view  to  stamp  such  religious  obligation  upon  the  thing 
commanded,  and  to  shew  that  it  ought  to  be  done  for  his  sake, 
and  for  the  sake  of  man's  salvation. 

5i.  Inasmuch  as  those  laws  were  the  first-fruits  of  the  Word, 
and  consequently  the  first-fruits  of  the  church  which  was  about 
to  be  established  by  the  Lord  amongst  the  people  of  Israel ;  and 
inasmuch  as  they  contained  a  brief  summary  of  all  things  re 
lating  to  religion,  whereby  the  conjunction  of  the  Lord  with 
man,  and  of  man  with  the  Lord,  is  effected;  therefore  they 
were  so  holy  that  nothing  could  be  more  so. 

55.  That  they  were  most  holy  may  appear  from  the  fact  that 
Jehovah  himself,  that  is,  the  Lord,  descended  upon  Mount 
Sinai,  in  fire,  and  attended  by  angels,  and  thence  promulgated 
them  with  a  loud  voice ;  and  that  the  people  prepared  themselves 
for  three  days  to  see  and  hear : — that  the  mountain  was  fenced 
about  lest  any  one  should  approach  and  die : — that  neither  the 
priests  nor  the  elders  were  to  approach  it,  but  Moses  only  :— 
that  those  laws  were  written  on  two  tables  of  stone  by  the  finger 
of  God :  that  the  face  of  Moses  shone,  when  he  brought  them 
down  a  second  time  from  the  mountain  : — that  they  were  after 
wards  deposited  in  the  ark,  and  the  ark  in  the  inmost  part  of 
the  tabernacle  ;  and  that  over  the  ark  was  set  the  mercy -seat, 
and  over  the  mercy-seat  cherubs  of  gold  ; — -that  this  inmost  part 
225  P 


55 — 57  THE   DOCTRINE   OF   LIFE 

of  the  tabernacle  was  accounted  most  holy,  and  was  called  the 
holy  of  holies  : — that  without  the  vail,  within  which  was  this  most 
holy  place,  were  arranged  the  things  which  represented  the  holy 
things  of  heaven  and  of  the  church ;  as  the  candlestick  with 
the  seven  sconces  of  gold,  the  golden  altar  of  incense,  and  the 
table  overlaid  with  gold,  on  which  was  the  shew-bread,  with  the 
curtains  of  fine  linen,  purple,  and  scarlet.  The  sanctity  of  the 
whole  tabernacle  originated  solely  in  the  law  which  was  in  the 
ark.  By  reason  of  the  sanctity  of  the  tabernacle  thus  origi 
nating  from  the  law  in  the  ark,  it  was  enjoined  that  all  the 
people  of  Israel  should  encamp  around  it  in  order  according  to 
their  tribes,  and  should  journey  in  order  after  it;  at  which 
times  there  was  over  it  a  cloud  by  day,  and  afire  by  night.  By 
reason  of  the  sanctity  of  that  law,  and  the  presence  of  the  Lord 
therein,  the  Lord  discoursed  with  Moses  from  over  the  mercy- 
seat  between  the  cherubs :  and  the  ark  was  called  "  Jehovah- 
There."  For  the  same  reason,  also,  it  was  not  lawful  for  Aaron 
to  enter  within  the  vail,  except  with  sacrifices  and  incense. 
Inasmuch  as  that  law  was  the  essential  sanctity  of  the  church, 
therefore  the  ark  was  introduced  into  Zion  by  David  ;  and  was 
afterwards  deposited  in  the  midst  of  the  temple  of  Jerusalem, 
and  constituted  its  most  sacred  place.  By  reason  of  the  Lord's 
presence  in  that  law, and  around  it,miracles  were  always  wrought 
by  the  ark  in  which  that  law  was  contained  ;  as  when  the  waters 
of  Jordan  were  divided,  and  whilst  the  ark  rested  in  the  middle, 
the  people  passed  over  on  dry  ground  ; — also  as  when  the  walls 
of  Jericho  fell  down  in  consequence  of  carrying  the  ark  about 
them ;  also  as  when  Dagon,  the  god  of  the  Philistines,  fell 
down  before  it,  and  afterwards  was  found  lying  at  the  threshold 
of  the  temple,  with  his  head  separated  from  the  trunk  ; — and 
as  when  the  Bethshernites  were  smitten  because  of  the  ark,  to 
the  number  of  several  thousands,  besides  other  miracles ;  all  of 
which  were  in  consequence  of  the  Lord's  presence  in  his  ten 
words,  which  are  the  commandments  of  the  decalogue. 

56.  A  further  ground  of  the  great  power  and  sanctity  of  that 
law,  was,  because  it  was  the  complex  of  all  things  appertaining 
to  religion  ;  for  it  consisted  of  two  tables,  one  of  which  contains 
all  things  which  are  on  God's  part,  and  the  other  all  things  in 
one  complex  which  are  on  the  part  of  man  :  therefore,  the  pre 
cepts  of  that  law  are  called  the  ten  words  or  commandments, 
because  ten  signify  all.  But  how  that  law  is  the  complex  of  all 
things  of  religion,  will  be  seen  in  the  following  article. 

57.  Inasmuch  as  the  conjunction  of  the  Lord  with  man,  and 
of  man  with  the  Lord,  is  effected  by  that  law,  therefore  it  is 
called  the  Covenant  and  the  Testimony  j  the  covenant  because 
it  conjoins,  and  the  testimony  because  it  testifies;  for  a  cove 
nant  signifies  conjunction,  and  a  testimony  the  testification  [or 
witnessing]  thereof.     It  was  for  this  reason  that  there  were  two 

226 


FOR  THE  NEW  JERUSALEM.  57 — 59 

tables,  one  for  the  Lord,  the  other  for  man.  Conjunction  is 
effected  by  and  from  the  Lord ;  but  only  when  man  does  those 
things  which  are  written  in  his  table  :  for  the  Lord  is  continually 
present,  and  operative,  and  desirous  to  enter,  but  it  is  for  man 
in  the  exercise  of  the  freedom  which  he  enjoys  from  the  Lord, 
to  open  the  door ;  for  he  says.  "  Behold,  I  stand  at  the  door  and 
knock :  if  any  man  hear  my  voice,  and  open  the  door,  I  will  come 
in  to  him,  and  will  sup  with  him,  and  he  with  me"  (Rev.  iii.  20). 

58.  In  the  other  table,  which  is  for  man,  it  is  not  said  that 
he  should  do  this  or  that  good,  it  is  said  that  he  should  not  do 
this  or  that  evil ;  as — that  he  should  not  kill ; — that  he  should 
not  commit  adultery  ; — that  he  should  not  steal ; — that  he  should 
not  bear  false  witness ; — that  he  should  not  covet :  the  reason 
is,  because  man  cannot  do  anything  good  from  himself,  but 
when  he  ceases  to  do  evils,  then  he  does  good,  not  from  him 
self,  but  from  the  Lord.     That  man  is  able  to  shun  evils  as  from 
himself,  by  virtue  of  the  Lord's  power,  if  he  implore  it,  will 
be  seen  in  what  follows. 

59.  What  was  stated  above,  n.  55,  concerning  the  promul 
gation,  sanctity,  and  power  of  this  law,  is  proved  by  the  follow 
ing  passages  in  the  Word. 

That  Jehovah  descended  upon  Mount  Sinai  in  fire,  and  that 
the  mount  then  smoked  and  quaked  ;  and  that  there  were  thun- 
derings,  lightnings,  a  thick  cloud,  and  the  voice  of  a  trumpet, 
Exod.  xix.  16,  18 ;  Deut.  iv.  11 ;  v.  19—22. 

That  the  people  prepared  and  sanctified  themselves  for  three 
days  previous  to  the  descent  of  Jehovah,  Exod.  xix.  10, 11,  15. 

That  the  mountain  was  fenced  about,  to  prevent  any  one 
from  approaching  to  the  foot  of  it,  lest  he  should  die  ;  and  that 
not  even  the  priests,  but  Moses  alone,  was  to  approach,  Exod. 
xix.  12,  13,  20—23 ;  xxiv.  1,  2. 

The  law  itself,  as  promulgated  from  Mount  Sinai,  Exod.  xx. 
2—17 :  Deut.  v.  6—22. 

That  the  law  was  written  on  two  tables  of  stone  with  the 
finger  of  God,  Exod.  xxxi.  18 ;  xxxii.  15,  16  ;  Deut.  ix.  10. 

That  the  face  of  Moses  shone  when  he  brought  the  tables 
down  from  the  mount  the  second  time,  Exod.  xxxiv.  29 — 35. 

That  the  tables  were  laid  up  in  an  ark,  Exod.  xxv.  16 ;  xl. 
20 ;  Dent.  x.  5 ;  1  Kings  viii.  9. 

That  over  the  ark  was  set  the  mercy-seat,  and  over  the  mercy- 
«eat  cherubs  of  gold,  Exod.  xxxv.  17 — 21. 

That  the  ark,  with  the  mercy-seat  and  cherubs,  constituted 
the  inmost  of  the  tabernacle ;  and  that  the  golden  candlestick, 
the  golden  altar  of  incense,  and  the  table  overlaid  with  gold  on 
which  was  the  shew-bread,  constituted  the  exterior  part  of  the 
tabernacle  ;  and  that  the  ten  curtains  of  fine  linen,  purple,  and 
scarlet,  constituted  its  outermost  part ;  Exod.  xxv.  1  to  the  end  '. 
xxvi.  1  to  thp  end ;  xl.  17—28. 
227 


59,  60  THE    DOCTRINE    OF    LIFE 

That  the  place  where  the  ark  way,  was  called  the  holy  of 
holies,  Exod.  xxvi.  33. 

That  all  the  people  of  Israel  encamped  around  the  tabernacle 
in  order  according  to  their  tribes,  and  journeyed  in  order  after 
it,  Numbers  ii.  1  to  the  end. 

That  at  such  times  there  was  over  the  tabernacle  a  cloud  by 
day,  and  fire  by  night,  Exod.  xl.  38  ;  Numb.  ix.  15,  16  to  the 
end  ;  xiv.  14;  Dent.  i.  33. 

That  the  Lord  discoursed  with  Moses  from  over  the  ark, 
between  the  cherubs,  Exod.  xv.  22 ;  Numb.  vii.  89. 

That  the  ark,  by  reason  of  the  law  contained  in  it,  was 
called  "  Jehovah-There ;"  for  Moses  said,  when  the  ark  went 
forward,  "  Arise  Jehovah ;"  and  when  it  rested,  "  Beturn  Je 
hovah,"  Numb.  x.  35,  36  ;  2  Sam.  vi.  2 ;  Psalm  cxxxii.  8. 

That  by  reason  of  the  sanctity  of  that  law,  it  was  not  lawful 
for  Aaron  to  enter  within  the  vail,  except  with  sacrifies  and 
incense,  Levit.  xvi.  2 — 14. 

That  the  ark  was  introduced  into  Zion  by  David  with  sacri 
ficing  and  rejoicing,  2  Sam.  vi.  1 — 19;  and  that  ITzzah  died, 
because  he  touched  it,  verses  6,  7,  of  the  same  chapter. 

That  the  ark  was  placed  in  the  midst  of  the  temple  at  Jeru 
salem,  where  it  constuted  the  most  holy  place,  1  Kings  vi.  19  : 
viii.  3—9. 

That  by  reason  of  the  Lord's  presence  and  power  in  the  law 
which  was  in  the  ark,  the  waters  of  Jordan  were  divided,  and, 
whilst  the  ark  rested  in  the  midst,  the  people  passed  over  on 
dry  ground,  Josh.  Hi.  1 — 17  ;  iv.  5 — 20. 

That  the  walls  of  Jericho  fell  down  in  consequence  of  car 
rying  the  ark  about  them,  Josh.  vi.  1 — 20. 

That  Dagon  the  Grod  of  the  Philistines  fell  to  the  earth 
before  the  ark,  and  afterwards  was  found  lying  on  the  threshold 
of  the  temple  with  his  head  separated  from  the  trunk.  1  Sam. 
v.  3,  4. 

That  the  Bethshemites,  by  reason  of  the  ark,  were  smitten 
to  the  number  of  several  thousands,  1  Sam.  vi.  19. 

60.  That  the  tables  of  stone  on  which  the  law  was  written 
were  called  the  tables  of  the  covenant ;  and  that  the  ark,  by 
reason  thereof,  was  called  the  ark  of  the  covenant,  and  the  law 
itself  was  called  the  covenant ;  Numb.  x.  33  ;  Dent.  iv.  13,  23  ; 
v.  2,  3  ;  ix.  9 ;  Josh.  iii.  11 ;  1  Kings  viii.  21 ;  Rev.  xi.  19  ;  and 
in  many  other  places.  The  reason  why  the  law  was  called  the 
covenant,  is,because  a  covenant  signifies  con  junction ;  wherefore 
it  is  said  of  the  Lord,  that  he  should  be  "  for  a  covenant  of  the 
people"  (Isaiah  xlii.  6  ;  xlix.  8) ;  and  he  is  called  "  the  messenger 
of  the  covenant"  (Mai.  iii.  1) ;  and  his  blood  "  the  blood  of  the 
covenant"  (Matt.  xxvi.  28  ;  Zech.  ix.  11 ;  Exod.  xxiv.  4 — 10  ) ; 
and  for  the  same  reason  the  Word  is  called  the  Old  Covenant 
and  the  New  Covenant.  Covenants  also  are  made  for  the  sake 
228 


FOR  THE   NEW   JERUSALEM  60 63 

3f  love,  friendship,  and  consociation, — consequently  conjunc 
tion. 

61.  That  the  precepts  of  that  law  were  called  the  ten  words, 
Exod.  xxxiv.  28 ;  Deut.  iv.  13  ;  x.  4  ;*  they  are  so  called,  be 
cause  ten  signifies  all,  and  words  signify  truths ;  for  there  were 
more  than  ten.  Inasmuch  as  ten  signifies  all,  therefore  the 
curtains  of  the  tabernacle  were  ten  (Exod  xxvi.l) ;  and  therefore 
the  Lord  said,  that  a  man  about  to  receive  a  kingdom,  called 
ten  servants,  and  gave  them  ten  pounds  to  trade  with  (Luke  xix. 
13) :  therefore  he  likened  the  kingdom  of  the  heavens  to  ten 
virgins  (Matt.  xxv.  1) :  for  the  same  reason  the  dragon  is  de 
scribed  as  having  ten  horns,  and  upon  his  horns  ten  diadems 
(Rev.  xii.  3)  :  Likewise  the  beast  coming  up  out  of  the  sea  (Rev. 
xiii.  1) ;  and  also  another  beast  (Rev.  xvii.  3,  7) ;  as  well  as  the 
beast  in  Daniel  (vii.  7,  20,  24).  The  like  is  signified  by  ten, 
(Levit.  xxvi.  26  ;  Zech,  viii.  23) ;  and  in  other  places.  Hence 
come  tenths,  or  tithes,  by  which  is  signified  something  from 
all. 


VII.  MURDERS.  ADULTERIES,  THEFTS,  AND  FALSE  WITNESS,  OF  EVERY 
KIND,  WITH  THE  CONCUPISCENCES  PROMPTING  THERETO,  ARE  EVILS 
WHICH  OUGHT  TO  BE  SHUNNED  AS  SINS. 

62.  IT  is  well  known,  that  the  law  of  Sinai  was  written  on 
two  tables,  and  that  the  first  table  contains  those  things  which 
relate  to  God,  and  the  second,  those  which  relate  to  man.  That 
the  first  table  contains  all  things  relating  to  God,    and  the 
second,  all  things  relating  to  man,  does  not  appear  in  the  letter; 
nevertheless  all  things  are  therein,  and  therefore  they  are  called 
the  ten  words,  by  which  are  signified  all  truths  in  the  complex, 
as  may  be  seen  above,  n.  61.      But  in  what  manner  all  things 
are  therein,  cannot  be  explained  in  a  few  words :  it  may,  how 
ever  be  comprehended  from  what  was  adduced  in  the  Doctrine 
concerning  the  Sacred  Scripture,  n.  67.      Hence  it  is,  that  it  is 
said,  murders,  adulteries,  thefts,  and  false  witness,  of  every 
kind. 

63.  A  religious  persuasion  has  prevailed,  that  no  one  can 
fulfil  the  law  ;  and  the  law  is,  not  to  kill,  not  to  commit  adul 
tery,  not  to  steal,  and  not  to  bear  false  witness.     It  is  admitted 
that  every  civil  and  moral  man  may,  in  his  civil  and  moral  life, 
fulfil  these  precepts  of  the  law ;  but  to  fulfil  them  from  a  prin 
ciple  of  spiritual  life,  is  supposed,  according  to  the  above  per 
suasion,  to  be  impossible.     From  this  it  follows,  that  the  motive 
to  the  obedience  of  those  precepts,  is  only  to  avoid  punishment 
and  loss  in  this  word,  and  not  to  avoid  punishment  and  lose  in 
the  next  :  hence  it  is  that  the  man  with  wham  the  above  per- 

*  See  the  margin  of  the  English  Bible. 

229 


63 65  THE    DOCTRINE    OF    LIFE 

suasion  prevails,  thinks  those  evils  lawful  in  the  sight  of  God, 
but  unlawful  in  the  sight  of  the  world.  It  is  owing  to  this  reli 
gious  persuasion,  that  man  remains  in  the  concupiscence  of  all 
the  above  evils,  and  is  only  restrained  from  the  outward  com 
mission  of  them  by  worldly  considerations  ;  wherefore  such  a 
person  after  death,  although  he  had  not  committed  murder, 
adultery,  theft,  and  false  witness,  is  still  in  the  concupiscence 
to  commit  them,  and  also  does  commit  them,  when  the  external, 
which  he  had  in  the  world,  is  removed  from  him  ;  for  all  concu 
piscence  remains  with  man  after  death.  On  this  account  it  is, 
that  such  persons  act  in  unity  with  hell,  and  cannot  but  have 
their  lot  with  those  who  are  in  hell.  The  lot  of  those,  however, 
is  different  who  do  not  wish  to  commit  murder,  adultery,  theft, 
and  to  bear  false  witness,  because  so  to  act  is  contrary  to  [the 
law  of]  God.  These,  after  enduring  some  combat  against  the 
forbidden  evil,  lose  at  length  all  inclination,  consequently  all 
concupiscence  leading  to  the  commission  of  it ;  saying  in  their 
hearts  that  it  is  sin,  and  in  its  essence  infernal  and  diabolical. 
These,  after  death,  when  the  external,  which  they  had  in  the 
world,  is  removed,  act  in  unity  with  heaven  ;  and  because  they 
are  in  the  Lord,  are  also  admitted  into  heaven. 

64.  It  is  a  common  maxim  in  every  religion,  that  man  ought 
to  examine  himself,  to  do  the  work  of  repentance,  and  to  desist 
from  sins ;  and  that  in  case  he  does  not,  he  remains  in  a  state 
of  condemnation.     That  this  is  a  maxim  common  to  every  reli 
gion,  may  be  seen  above,  n.  4 — 8.  It  is  also  a  universal  maxim 
prevailing  throughout  the  Christian  world,  that  the  decalogue 
ought  to  be  taught,  and  that  children  should  be  initiated  thereby 
into  the  Christian  religion  ;   for  it  is  put  into  the  hands  of  all 
young  children.  They  are  also  taught  by  their  parents  and  mas 
ters,  that  to  do  the  evils  forbiden  in  the  decalogue  is  to  sin 
against  God  ;  yea,  the  parents  and  masters  are  convinced  thereof 
whilst  they  are  instructing  their  children.     How  surprising  then 
it  is  that  these  same  [parents  and  masters],  and  also  the  children 
when  they  grow  up,  should  think  that  they  are  not  under  that 
law,  and  that  they  cannot  do  the  things  prescribed  in  that  law  ! 
Can  there  be  any  other  reason  that  they  should  learn  thus  to 
think,  than  because  they  love  the  forbidden  evils,  and  conse 
quently  the  falses  which  favour  them  ?  These  therefore  are  those 
who  do  not  make  the  precepts  of  the  decalogue  precepts  of 
religion.     That  the  same  persons  live  without  religion,  may  be 
seen  in  the  Doctrine  of  Jfaith. 

65.  All  nations  on  the  face  of  the  earth,  who  have  any  reli 
gion,  are  in  possession  of  precepts  similar  to  those  contained  in 
the  decalogue ;  and  all  those  who  live  according  thereto,  from  a 
religious  principle,  are  saved ;  but  all  who  do  not  live  according 
thereto,  from  a  religious  principle,  are  condemned.     Those  who 
live  according  thereto,  from  a  religious  principle,  being  instructed 

230 


FOB    VHE   NEW    JERUSALEM.  65 67 

after  death  by  angels,  receive  truths,  and  acknowledge  the  Lord  ; 
the  reason  is,  because  they  shun  evils  as  sins,  and  hence  are 
principled  in  good,  and  good  loves  truth,  and  receives  it  from 
the  desire  of  its  love,  as  was  shewn  above,  n.  32 — 41.  This  is 
meant  by  the  Lord's  words  to  the  Jews :  "The  kingdom  of  God 
shall  be  taken  from  you,  and  given  to  a  nation  bringing  forth 
the  fruits  thereof"  (Matt.  xxi.  43);  and  also  by  these  words: 
"  When  the  Lord  of  the  vineyard  cometh — he  will  miserably 
destroy  those  wicked  men,  and  will  let  out  his  vineyard  unto 
other  husbandmen,  who  shall  render  him  the  fruits  in  their  sea 
son"  (Matt.  xxi.  40,  41);  and  by  these:  "I  say  unto  you,  that 
many  shall  come  from  the  east  and  the  west,  and  from  the  north 
and  the  south,  and  shall  sit  down — in  the  kingdom  of  God ;  but 
the  children  of  the  kingdom  shall  be  cast  out  into  outer  dark 
ness"  (Matt.  viii.  11,  12 ;  Luke  xiii.  29). 

66.  We  read  in  Mark,  that  a  certain  rich  man  came  to 
Jesus,  and  asked  him,  What  he  should  do  to  inherit  eternal  life? 
To  whom  Jesus  replied,  "Thou  knowest  the  commandments: 
Thou  shalt  not  commit  adultery;  thou  slialt  not  kill ;  thou  shalt 
not  bear  false  witness ;  thou  shalt  not  steal ;  honour  thy  father 
and  mother."     He  answering  said,  "All  these  have  I  kept  from 
my  youth."     Jesus  looked  at  him  and  loved  him  ;  yet  he  said, 
"  One  thing  thou  lackest ;  go  thy  way,  sell  whatsoever  thou  hast, 
and  give  to  the  poor,  and  thou  shalt  have  treasure  in  heaven ; 
and  come,  take  up  the  cross,  and  follow  me"  (x.  17 — 22).     It  is 
said  that  Jesus  loved  him,  and  this,  because  he  said  he  had  kept 
those  commandments  from  his  youth;  but  whereas  he  lacked 
these  three  things,  he  had  not  removed  his  heart  from  riches,  he 
had  not  fought  against  concupiscences  and  he  had  not  as  yet 
acknowledged  the  Lord  to  be  God  ;  therefore  the  Lord  said 
unto  him  that  he  should  sell  all  that  he  had,  whereby  is  meant, 
that  he  should  remove  his  heart  from  riches; — that  he  should 
take  up  the  cross,  whereby  is  meant,  that  he  should  fight  against 
concupiscences; — and  that  he  should  follow  him,  by  which  is 
meant,  that  he  should  acknowledge  the  Lord  to  be  God.     The 
Lord  here  spake,  as  in  all  other  cases,   by   correspondences. 
See  the  Doctrine  respecting  the  Sacred  Scripture,  n.  17.     No 
one  can  shun  evils  as  sins  unless  he  acknowledge  the  Lord,  and 
approach  him,  and  unless  he  fight  against  evils,  and  thus  remove 
concupiscences.     But  more  will  be  said  on  this  subject  in  the 
article  concerning  combats  against  evils. 

VIII.    SO  FAR  AS  ANY  ONE   SHUNS   MURDERS   OF  EVERY  KIND   AS    SIN? 
SO  FAR  HE  HAS  LOVE  TOWARDS  HIS  NEIGHBOUR. 

67.  By  murders  of  every  kind  are  understood  also  enmities, 
hatreds,  and  revenge,  of  every  kind,  which  breathe  a  murderous 
purpose;  for  therein  murder  lies  hid, -as  fire  in  wood  beneath 

231 


67 — 69  THE   DOCTRINE   OF   LIFE 

the  ashes.  Infernal  fire  is  nothing  else,  and  it  is  from  this 
ground  that  men  are  said  to  burn  with  hatred  and  revenge,  which 
are  murders  in  a  natural  sense.  But  by  murders,  in  a  spiritual 
sense,  are  meant  all  modes  of  killing  and  destroying  the  souls  of 
men,  which  are  various  and  manifold ;  and  by  murder,  in  a  su 
preme  sense,  is  meant  to  hate  the  Lord.  These  three  kinds  of 
murder  make  a  one,  and  cohere  together ;  for  whosoever  is 
disposed  to  kill  the  body  of  man  in  this  world,  is  also  disposed 
after  death  to  kill  the  soul  of  man,  and  even  to  destroy  the  Lord  ; 
for  he  burns  with  anger  against  him,  and  wills  to  put  out  his 
name. 

68.  These  kinds  of  murder  lie  concealed  inwardly  with  man 
from  his  birth ;  but  still  he  learns  from  his  infancy  to  cover  them 
over  with  civil  and  moral  conduct,  which  he  must  needs  practise 
in  his  intercourse  with  mankind  ;  and  so  far  as  he  loves  hoi'ior 
or  gain,  so  far  he  is  watchful  over  himself  lest  his  murderous 
inclinations  should  appear.     This  man  does  with  his  external, 
whilst  those  things  are  of  his  internal :  such  is  man  in  himself. 
Now  as  he  lays  aside  his  external  with  the  body  when  he  dies, 
and  retains  his  internal,  it  is  evident  what  a  devil  he  must 
become  unless  he  be  reformed. 

69.  Inasmuch  as  the  above-mentioned  kinds  of  murder  lie 
inwardly  concealed  in  man  from  birth,  as  has  been  said,  and  at 
the  same  time  thefts  of  every  kind,  and  false  witness  of  every 
kind,  with  the  concupiscences  prompting  thereto  (concerning 
which  more  will  be  said  presently)  ;  it  is  evident,  that  unless  the 
Lord  had  provided  the  means  of  reformation,  man  must  needs 
have  perished  eternally.     The  means  of  reformation  which  the 
Lord  has  provided  are  these : — that  man  is  born  in  mere  igno 
rance  ; — that  whilst  an  infant  he  is  kept  in  a  state  of  external 
innocence ; — soon  after  in  a  state  of  external  charity;  and  then 
in  a  state  of  external  friendship  :  but  as  he  comes  into  the  exer 
cise  of  thought,  by  virtue  of  his  understanding,  he  is  kept  in  a 
certain  freedom  of  acting  according  to  reason.     This  is  the  state 
which  was  described  above,  ri.   19 ;  and  which  we  shall  here 
transcribe  with  a  view  to  what  follows  :  it  runs  thus  : 

"  Man,  during  his  abode  in  the  world,  is  in  the  midst  between 
hell  and  heaven ;  beneath  is  hell,  and  above  is  heaven :  and  he 
is  kept  in  the  liberty  of  turning  himself  either  to  hell  or  heaven  ; 
if  he  turns  himself  to  hell,  he  averts  himself  from  heaven,  but  if 
he  turns  himself  to  heaven,  he  averts  himself  from  hell.  Or, 
what  amounts  to  the  same,  man,  during  his  abode  in  the  world, 
is  in  the  midst  between  the  Lord  and  the  devil,  and  is  kept  in 
the  liberty  of  turning  himself  either  to  the  one  or  to  the  other: 
if  he  turns  himself  to  the  devil,  he  averts  himself  from  the  Lord, 
but  if  he  turns  himself  to  the  Lord,  he  averts  himself  from  the 
devil.  Or,  what  is  the  same  thing,  man,  during  his  abode  in 
the  world,  is  in  the  midst  between  evil  and  good,  and  is  kept  in 
232 


FOR   THE   NEW   JERUSALEM.  /""(AT     i  £9  -  T3 


/""( 

^ 

the  liberty  of  turning  himself  either  to  the  one  or  to  the  other  : 
if  he  turns  himself  to  evil  he  averts  himself  from  good,  but  if 
he  turns  himself  to  good,  he  averts  himself  from  evil."  See 
the  same  above,  n.  19  ;  see  also  n.  20  —  22. 

TO.  Now,  as  evil  and  good  are  two  opposites,  in  all  respects 
like  hell  and  heaven,  or  like  the  devil  and  the  Lord,  it  follows, 
that  if  man  shuns  evil  as  sin,  he  comes  into  the  good  that  is 
opposite  to  the  evil.  The  good  opposite  to  the  evil  which  is 
meant  by  murder,  is  the  good  of  neighbourly  love. 

71.  Inasmuch  as  this  good  and  that  evil  are  opposites,  it 
follows,  that  the  latter  is  removed  by  the  former.     Two  opposites 
cannot  abide  together,  as  heaven  and  hell  cannot  abide  together  : 
supposing  them  to  be  together,  there  would  result  that  lukewarm 
state,  of  which  it  is  written  in  the  Revelation,  "  I  know  thy 
works,  that  thou  art  neither  cold  or  hot  ;  I  would  thou  wert 
cold  or  hot  ;  so  then  because  thou  art  lukewarm  and  neither 
cold  nor  hot,  I  will  spue  thee  out  of  my  mouth"  (iii.  15,  16). 

72.  When  man  is  no  longer  in  the  evil  of  murder,  but  in 
the  good  of  love  towards  his  neighbour,  then  whatsoever  he  does 
is  the  good  of  that  love,  consequently,  is  a  good  work.    A  priest, 
who  is  in  that  good,  as  often  as  he  teaches  and  leads  his  flock, 
does  a  good  work,  because  he  acts  from  the  love  of  saving  souls. 
A  magistrate,  who  is  in  that  good,  as  often  as  he  executes  the 
laws  of  order  and  justice,  does  a  good  work,  because  he  acts  from 
the  love  of  his  country,  of  society,  and  of  his  fellow-citizens. 
A  merchant,  likewise,  if  he  be  in  that  good,  does  a  good  work 
in  every  negotiation.     He  is  in  the  love  of  his  neighbour  and 
his  country  ;  society,  his  fellow-citizens,  and  also  his  domestics, 
are  his  neighbour,  for  whose  good  he  provides  whilst  providing 
for  his  own.     An  operative,  also,  who  is  in  that  good,  labours 
faithfully  under  its  influence,  for  others  as  for  himself,  fearing 
his  neighbour's  loss  as  his  own.     The  reason  why  all  the  deeds 
done  by  such  are  good  works,  is,  because  so  far  as  any  one 
shuns  evils,  so  far  he  does  good,  according  to  the  general  law 
above  stated,  n.  21  ;  and  he  who  shuns  evil  as  sin,  does  good, 
not  from  himself,  but  from  the  Lord  (n.  18  —  31).     It  is  other 
wise  with  him  who  does  not  regard   murders  of  every  kind, 
which   are   enmities,  hatreds,  revenge,  and  the  like,  as  sins; 
whether  be  he  a  priest,  magistrate,  merchant,  or  operative,  what 
he  does  is  not  a  good  work,  because  his  every  work  partakes 
of  the  evil  which  is  within  him  ;  for  his  internal  is  what  pro 
duces  ;  his  external  may  be  good,  but  only  as  to  others,  not  as 
to  himself. 

73.  The  Lord  inculcates  the  good  of  love  in  many  passages 
in  the  Word;  and  teaches  it  particularly  in  Matthew  by  recon 
ciliation  with  our  neighbour,  in   these  words:  ulf  thou   bring 
thy  gift  to   the  altar,  and  there  remember  that  thy  brother 
hath  ought  against  thee,  leave  there  thy  gift  before  the  altar, 

233 


73 76  THE    DOCTRINE   OF  LIFE 

and  go  thy  way  :  first  be  reconciled  to  thy  brother ;  and  then 
come  and  offer  thy  gift.  Agree  with  thine  adversary  quickly, 
whilst  thou  art  in  the  way  with  him  ;  lest — the  adversary  deliver 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and 
thou  be  cast  into  prison  :  verily,  I  say  unto  thee,  thou  shalt  by 
no  means  come  out  thence,  until  thou  hast  paid  the  uttermost 
farthing"  (v.  23 — 26) :  that  to  be  reconciled  to  a  brother  is  to 
shun  enmity,  hatred,  and  revenge ;  that  is,  to  shun  such  evils 
as  sins,  is  evident.  The  Lord  also  teaches,  in  Matthew,  "  What 
soever  ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them, 
for  this  is  the  law  and  the  prophets"  (vii.  12)  :  consequently  evil 
should  not  be  done  to  him.  Not  to  mention  many  other  passages 
to  the  same  purport.  The  Lord  also  teaches,  that  murder  con 
sists  in  being  angry  with  a  brother  or  a  neighbour  without  a 
cause,  and  in  accounting  him  as  an  enemy  (Matt.  v.  21,  22). 

IX.     SO   FAR   AS    ANY    ONE    SHUNS   ADULTERIES    OF    EVERY    KIND   AS 
SINS,    SO    FAR   HE   LOVES   CHASTITY. 

74.  By  adultery,  in  the  sixth  commandment  of  the  decalogue, 
in  a  natural  sense,  is  not  only  meant  to  commit  fornication, 
but  also  to  act  obscenely,  to  discourse  lasciviously,  and  to  think 
filthily.     But  by  committing  adultery,  in  a  spiritual  sense,  is 
meant,  to  adulterate  the  goods  of  the  Word,  and  to  falsify  its 
truths  :    and,  in  a  supreme  sense,  by  committing  adultery  is 
meant  to  deny  the  Lord's  divinity  and  to  profane  the  Word. 
These  are  the  several  kinds  of  adultery.     The  natural  man,  by 
means  of  his  rational  light,  may  know  that  by  adultery  is  meant 
to  act  obscenely,  to  discourse  lasciviously,  and  to  think  filthily  ; 
but  he  does  not  know,  that  by  committing  adultery  is  also 
-leant,  to   adulterate  the  goods  of  the  Word,  and   to  falsify 

its  truths ;  arid  still  less  that  it  means  to  deny  the  Lord's  di 
vinity  and  to  profane  the  Word.  Hence  he  does  not  know, 
that  adultery  is  so  great  an  evil,  as  that  it  may  be  called  essen 
tially  diabolical ;  for  whosoever  is  [principled]  in  natural  adul 
tery  is  also  in  spiritual  adultery,  and  vice  versa.  That  this  is 
the  case  will  be  demonstrated  in  a  particular  treatise  concerning 
Conjugal  Love.  Bat  those  are  simultaneously  in  adulteries  of 
every  kind,  who  do  not  regard  adulteries  as  sins,  both  in  faith 
and  life. 

75.  The  reason  why  so  far  as  any  one  shuns  adultery,  so 
far  he  loves  marriage  ;  or,  what  is  the  same  thing,  so  far  as  any 
one  shuns  the  lasciviousness  of  adultery,  so  far  he  loves  the 
chastity  of  marriage ;  is,  because  the  lasciviousness  of  adultery 
and  the  chastity  of  marriage  are  two  opposites ;  wherefore  so 
far  as   man  is  not  in  the  one,  so  far  he  is  in  the  other.     The 
case  in  this  respect  is  as  was  described  above,  n.  70. 

76.  It  is  impossible  for  any  one  to  know  what  the  chastity 
234 


FOE    THE   NEW   JERUSALEM.  76 — 70 

of  marriage  is,  unless  he  slmns  the  lasciviousness  of  adultery 
as  sin.  A  man  may  know  that  in  which  he  is,  but  he  cannot 
know  that  in  which  he  is  not :  if  he  know  anything  in  which 
he  is  not  by  description,  or  by  thinking  about  it,  still  he  only 
knows  it  obscurely,  and  as  involved  in  doubt;  wherefore  he 
does  not  see  it  in  a  clear  light,  and  free  from  doubt,  until  he  is 
in  it :  in  the  latter  case  therefore  he  knows,  but  in  the  formei 
case  he  may  be  said  to  know  and  not  to  know.  The  truth  is, 
that  the  lasciviousness  of  adultery  and  the  chastity  of  marriage, 
compared  with  each  other,  are  like  hell  and  heaven  compared 
with  each  other ;  and  that  the  lasciviousness  of  adultery  makes 
hell  with  man,  and  the  chastity  of  marriage  makes  heaven  with 
him.  The  chastity  of  marriage,  however,  abides  only  with 
those  who  shun  the  lasciviousness  of  adultery  as  sin ;  see  n. 
Ill,  below. 

77.  From  what  has  been  said  it  may  without  ambiguity  be 
concluded  and  seen,  whether  a  man  be  a  Christian  or  not,  yea, 
whether  he  lias  any  religion  or  not :  for  whosoever  does  not 
regard   adulteries  as'  sins,  in  faith  and  life,  is  not  a  Christian, 
neither  has  he  any  religion.     But,  on  the  other  hand,  whosoever 
shuns  adulteries  as  sins,  especially  if  he  hold  them  in  aversion, 
by  reason  of  their  being  sins,  and  still  more,  if  he  abominate 
them  on  that  account,  has  religion,  and  if  he  be  in  the  Christian 
Church,  is  a  Christian.     But  more  will  be  seen  on  this  subject 
in  the  Treatise,  concerning^  Conjugal  Love :    in  the  mean  time, 
see  what  is  said  upon  it  in  the  Treatise  on  Heaven  and  Hell, 
ri.  366—386. 

78.  That  to  commit  adultery  is  also  meant  to  act  obscenely, 
to  speak  obscenely,  and  to  think  filthily,  is  manifest  from  the 
Lord's  words  in  Matthew :  "  Ye  have  heard  that  it  was  said  by 
them  of  olden  time,  thou  shalt  not  commit  adultery  /  but  I  say 
unto  you  that  whosoever  looketh  on  a  woman  to  lust  after 
her,  hath   committed  adultery  with  her  already  in  his  heart " 
(v.  27,  28). 

79.  That  by  committing  adultery  in  a  spiritual  sense,  is 
meant  to  adulterate  the  good  of  the  Word,  and  to  falsify  its 
truth,  is  evident  from  the  following  passages  ;  "  Babylon — hath 
made  all  nations  drink  of  the  wine  of  her  fornication"  (Rev. 
xiv.  8).      The  angel  said,  "I  will  shew  thee  the  judgment  of 
the  great  whore  that  sitteth  upon  many  waters,  with  whom  the 
kings  of  the  earth  have  committed  fornication"  (Rev.  xvii.  1,  2). 
"  All  nations  have  drunk  of  the  wine  of  the  wrath  of  her  for 
nication^  and  the  kings  of  the  earth  have  committQd  fornication 
with  her"  (Rev.  xviii.  3).     God  "  hath  judged  the  great  whore 
which  did  corrupt  the  earth  with  her  fornication  "  (Rev.  xix. 
2).     Fornication   is  spoken  of  in  regard  to  Babylon,  because 
by  Babylor  are  meant  those  who  arrogate  to  themselves  the 
divine  power  of  the  Lord,  and  profane  the  Word  by  adulter 


79  THE   DOCTRINE   OF   LIFE 

ating  and  falsifying  it ;  wherefore  also  Babylon  is  called  "  the 
mother  of  harlots  and  abominations  of  the  earth  "  (Rev.  xvii 
5).  The  same  is  signified  by  whoredom  in  the  prophets ;  as 
in  Jeremiah :  "I  have  seen  also  in  the  prophets  of  Jerusalem 
a  horrible  thing ;  they  commit  adultery  and  walk  in  lies  "  (xxiii. 
14).  So  in  Ezekiel :  "  Two  women  the  daughters  of  One  mother, 
—committed  whoredoms  in  Egypt,  they  committed  whoredom 
in  their  youth  ; — one  played  the  harlot  when  she  was  mine  ;  she 
doted  on  her  lovers,  on  the  Assyrians  her  neighbours ; — she 
committed  her  whoredoms  with  them ; — yet  she  forsook  not  her 
whortdoms  from  Egypt. — The  other  was  more  corrupt  in  her 
inordinate  love  than  the  former,  and  in  her  whoredoms  more 
than  her  sister  in  her  whoredoms;  she  increased  her  whoredoms, 
she  loved  the  Chaldeans  ;  the  Babylonians  came  to  her  into  the 
bed  of  love,  and  defiled  her  by  their  whoredom  "  (xxiii.  2 — 17)  : 
these  words  relate  to  the  Israelitish  and  Jewish  church,  which 
are  called  the  daughters  of  one  mother :  by  their  whoredoms 
are  meant  the  adulterations  and  falsifications  of  the  Word  ;  and 
whereas,  in  the  Word,  by  Egypt  is  signified  science,  by  Assyria 
reasoning,  by  Chaldea  the  profanation  of  truth,  and  by  Babylon 
the  profanation  of  good,  therefore  it  is  said  that  they  committed 
whoredom  with  them.  The  like  is  said  in  Ezekiel  concerning 
Jerusalem,  whereby  is  signified  the  church  as  to  doctrine : 
"  Thou  didst  trust  in  thine  own  beauty,  and  playedst  the  harlot 
because  of  thy  renown,  and  pouredst  out  thy  fornications  on 
every  one  that  passed  by: — Thou  hast  also  committed  fornication 
with  the  Egyptians  thy  neighbours,  great  of  flesh,  and  hast  in 
creased  thy  whoredoms. — Thou  hast  played  the  whore  also  with 
the  Assyrians,  because  thou  wast  insatiable — and  couldst  not 
be  satisfied.  Thou  hast  moreover,  multiplied  thy  fornication — 
unto  Chaldea.  Thou  art  a  wife  that  committeth  adultery,  which 
taketli  strangers  instead  of  her  husband :  they  give  gifts  to  all 
whores,  but  thou  givest  gifts  to  all  thy  lovers,  and  hirest  them 
that  they  may  come  unto  thee  on  every  side  for  thy  whoredom. 
Wherefore,  6  harlot,  hear  the  word  of  Jehovah"  (xvi.  15,  26, 
28,  29,  32,  33,  35).  That  by  Jerusalem  is  meant  the  church, 
may  be  seen  in  the  Doctrine  concerning  the  Lord,  n.  62,  63. 
The  like  is  signified  by  whoredoms  in  Isaiah,  xxiii.  17,  18  ;  Ivii. 
?> ;  and  in  Jeremiah  ii'i.  2,  6,  8,  9 ;  v.  7  ;  xiii.  27 ;  xxix.  23 ;  and 
in  Micah  i.  7  ;  and  in  Nahum  iii.  4  ;  and  in  Hosea  iv.  10,  11 ; 
and  in  Levit.  xx.  5 ;  and  in  Numbers  xiv.  33  ;  xv.  39  ;  and  in 
other  places.  For  the  same  reason  also  the  Jewish  nation  was 
called  by  the  Lord  "  an  adulterous  generation"  (Matt.  xii.  39 ; 
xvi.  4  ;  Mark  viii.  38.) 


236 


FOE   THE   NEW   JERUSALEM.  80 84 

X.     SO   FAR   AS    ANY   ONE    SHUNS    THEFTS    OF     EVERY   KIND    AS    SINS, 
SO   FAR   HE   LOYES    SINCERITY. 

80.  BY  to  steal,  in  a  natural  sense,  is  not  only  meant  to  steal 
and  to  rob,  but  also  to  defraud,  and  under  any  pretence  to  take 
away  the  goods  of  another.     But  by  to  steal,  in  a  spiritual  sense, 
is  meant,  to  deprive  another  of  the  truths  of  his  faith,  and  of 
the  goods  of  his  charity  :  whereas  by  to  steal,  in  the  supreme 
sense,  is  meant  to  take  away  from  the  Lord  what  is  his,  and  to 
attribute  it  to  oneself,  and  thus  to  claim  righteousness  and 
merit.     These  are  thefts  of  every  kind  ;   and  they  also. make  a 
one,  as  do  adulteries  of  every  kind,  and  murders  of  every  kind, 
spoken  of  above.      The  reason  why  they  make  a  one,  is,  be 
cause  one  kind  is  involved  in  the  other. 

81.  The  evil  of  theft  enters  deeper  into  man  than  any  other 
evil,  because  it  is  conjoined  with  deceit  and  cunning,  and  deceit 
and  cunning  insinuate  themselves  even  into  the  spiritual  mind 
of  man,  which  is  the  seat  of  his  thought  as  grounded  in  under 
standing.     That  man  has  a  spiritual  mind  and  a  natural  mind, 
will  be  seen  below. 

82.  The  reason  why  man  loves  sincerity  so  far  as  he  shuns 
theft  as  sin,  is,  because  theft  is  also  fraud,  and  fraud  and  since 
rity  are  two  opposites  :  wherefore  so  far  as  any  one  is  not  in 
fraud,  so  far  he  is  in  sincerity. 

83.  By  sincerity  is  also  meant  integrity,  justice,  fidelity,  and 
uprightness.      Man  cannot  be  principled  in  these  virtues  from 
himself,  so  as  to  love  them  by  and  for  the  sake  of  them ;  but 
whosoever  shuns  fraud,  deceit,  and  cunning,  as  sins,  thereby 
becomes  principled  in  those  virtues,  not  from  himself  but  from 
the  Lord,  as  was  shewn  above,  n.  18 — 31.     This  is  true  in  re 
gard  to  every  one  in  his  station  and  office ;  whether  he  be  a 
priest,  magistrate,  judge,  merchant,  or  operative. 

84.  The  same  appears  from  many  passages  of  the  Word ; 
as  from  the   following:   "He  that  walketh   righteously,  and 
speaketh  uprightly  ;  he  that  despiseth  the  gain  of  oppressions, 
that  shaketh  his  hands  from  holding  of  bribes ;  that  stoppeth 
his  ears  from  hearing  of  blood,  and  shutteth  his  eyes  from  see 
ing  evil ;  he  shall  dwell  on  high"  (Isaiah  xxxiii.  15,  16).    "  Je 
hovah,  wTho  shall  abide  in  thy  tabernacle,  who  shall  dwell  in 
thy  holy  hill  ?     He  that  walketh  uprightly  and  worketh  righte 
ousness, — he  that  backbiteth   not  with  his   tongue,  nor  doth 
evil  to  his  neighbour"  (Psalm  xv.  1 — 3).     "  Mine  eyes  shall  be 
upon  the  faithful  of  the  land  that  they  may  dwell  with  me  :  he 
that  walketh  in  a  perfect  way,  he  shall  serve  me.     He  that 
worketh  deceit  shall  not  dwell  within  my  house  ;  he  that  speak 
eth  lies  shall  not  tarry  in  my  sight.     I  will  early  destroy  all  the 
wicked  of  the  land,  that  I  may  cut  off  all  wicked  doers  from  the 
city"  (Psalm  ci.  6—8). 

237 


B4— 86 


THE   DOCTRINE   OF   LIFE 


That  he  who  is  not  inwardly  sincere,  just,  faithful,  and 
upright,  remains  in  reality  insincere,  unjust,  unfaithful,  and 
devoid  of  uprightness,  the  Lord  teaches  in  these  words:  "Ex 
cept  your  righteousness  shall  exceed  the  righteousness  of  the 
scribes  and  Pharisees,  ye  shall  in  no  case  enter  into  the  kingdom 
of  heaven"  (Matt.  v.  20)  :  by  the  righteousness  which  exceeds 
the  righteousness  of  the  scribes  and  Pharisees,  is  meant  inte 
rior  righteousness,  in  which  the  man  is  [principled]  who  is  in 
the  Lord.  That  man  ought  to  be  in  the  Lord,  he  himself 
teaches  in  John:  "The  glory  which  thou  ga vest  me,  I  have 
given  them,  that  they  may  be  one  even  as  we  are  one ;  I  in 
them,  and  thou  in  me,  that  they  may  be  perfect  in  one ; — and 
that  the  love  wherewith  thou  hast  loved  me  may  be  in  them, 
and  I  in  them''  (xvii.  22,  23,  26) ;  from  whence  it  is  evident, 
that  they  are  perfect  when  the  Lord  is  in  them.  These  are 
they  who  are  called  the  pure  in  heart,  who  shall  see  God ;  and 
the  perfect  as  their  Father  in  the  heavens  (Matt.  v.  8,  48.) 

85.  It  was  said  above,  n.  81,  that  the  evil  of  theft  enters  more 
deeply  with  man  than  any  other  evil,  because  it  is  conjoined 
with   deceit  and   cunning,  and  deceit  and  cunning  insinuate 
themselves  even  into  the  mind  of  the  spiritual  man,  where  his 
thought  is  with  the  understanding ;  wherefore  it  may  be  expe 
dient  here  to  say  something  concerning  the  mind  of  man.   That 
the  mind  of  man  is  his  understanding  and  will  together,  may 
be  seen  above,  n.  43. 

86.  Man  has  a  natural  mind  and  a  spiritual  mind :  the  natural 
mind  is  beneath,  and  the  spiritual  mind  is  above  ;  the  natural 
rnind  is  the  mind  of  his  world,  and  the  spiritual  mind  is  the 
mind  of  his  heaven.       The  natural  mind  may  be  called  the 
animal  mind,  but  the  spiritual  mind  the  human  mind.    A  man 
is  also  distinguished  from  an  animal  by  this,  that  he  has  a 
spiritual  mind,  whereby  he  has  a  capacity  of  being  in  heaven 
during  his  abode  in  the  world :  by  this  also  it  is  that  man  lives 
after  cleath. 

Man,  as  to  his  understanding,  can  be  ia  his  spiritual  mind, 
and  thence  in  heaven  ;  but  he  cannot  be  as  to  his  will  in  his 
spiritual  mind,  and  thence  in  heaven,  unless  he  shuns  evils  as 
sins :  and  unless  he  be  in  heaven  as  to  his  will  also,  he  still  is 
not  in  heaven  ;  for  the  will  draws  the  understanding  downwards, 
and  causes  it  to  be  alike  animal  and  natural  as  itself. 

Man  may  be  compared  to  a  garden, — the  understanding  to 
light,  and  the  will  to  heat ;  a  garden  is  in  light  and  not  at  the 
same  time  in  heat,  during  winter,  but  it  is  in  light  and  heat 
together  during  summer :  the  man,  therefore,  who  is  in  the 
light  of  the  understanding  alone,  is  as  a  garden  in  the  time  of 
winter;  but  he  who  is  in  the  light  of  the  understanding  and 
at  the  same  time  in  the  warmth  of  the  will,  is  as  a  garden  in 
the  time  of  summer.  The  understanding  also  is  wise  from 
238 


it    ;. 


FOE   THE   NEW   JERUSALEM. 


fjgj 


spiritual  light,  and  the  will  loves  from  spiritual  heat  ;  for  spiritual 
light  is  the  divine  wisdom,  and  spiritual  heat  is  the  divine  love. 

So  long  as  man  does  not  shun  evils  as  sins,  the  concupis 
cences  uf  evils  close  up  the  interiors  of  the  natural  mind  on  the 
part  of  the  will,  being  like  a  dense  veil  there,  and  as  a  black 
cloud  beneath  the  spiritual  mind,  and  prevent  it  from  being 
opened  :  but  as  soon  as  man  shuns  evils  as  sins,  then  the  Lord 
flows-in  out  of  heaven,  and  removes  the  veil,  and  disperses  the 
cloud,  and  opens  the  spiritual  mind,  and  thus  introduces  him 
into  heaven. 

So  long  as  the  concupiscences  of  evils  close  up  the  interiors 
of  the  natural  mind,  as  just  observed,  so  long  man  is  in  hell  ; 
but  as  soon  as  those  concupiscences  are  dispersed  by  the  Lord, 
man  is  in  heaven.  Further,  so  long  as  the  concupiscences  of 
evils  close  up  the  interiors  of  the  natural  mind,  so  long  he  is 
a  natural  man  ;  but  as  soon  as  those  concupiscences  are  dispersd 
by  the  Lord,  he  becomes  a  spiritual  man.  Again,  so  long  as 
the  concupiscences  of  evils  close  up  the  interiors  of  the  natural 
mind,  so  long  man  is  an  animal,  differing  only  in  this,  that  he 
can  think  and  speak,  even  concerning  such  things  as  he  does  not 
see  with  his  eyes,  which  he  derives  from  the  faculty  of  elevating 
his  understanding  into  the  light  of  heaven  ;  but  as  soon  as  those 
concupiscences  are  dispersed  by  the  Lord,  man  becomes  truly  a 
man,  because  he  then  thinks  what  is  true,  in  the  understanding, 
from  good  in  the  will.  Lastly,  so  long  as  the  concupiscences  of 
evils  close  up  the  interiors  of  the  natural  rnind,  so  long  man  is 
as  a  garden  in  the  time  of  winter  ;  but  as  soon  as  those  concu 
piscences  are  dispersed  by  the  Lord,  he  is  like  a  garden  in  the 
time  of  summer. 

The  conjunction  of  the  will  and  the  understanding  with  man 
is  meant  in  the  Word  by  the  heart  and  soul,  and  by  the  heart 
and  spirit  ;  as  where  it  is  said,  that  God  should  be  loved  with 
all  the  heart,  and  with  all  the  soul  (Matt.  xxii.  37),  and  that 
God  would  give  a  new  heart,  and  a  new  spirit  (Ezek.  xi.  19  ; 
xxxvi.  26,  27)  ;  by  the  heart  is  meant  the  will  and  its  love,  and 
by  the  soul  and  the  spirit,  the  understanding  and  its  wisdom. 

XI.    SO  FAR  AS  ANY  ONE   SHUNS  FALSE  WITNESS    OF   EVERY  KIND  AS 
SINS,    SO   FAR   HE   LOVES  -TRUTH. 

87.  BY  bearing  false  witness,  in  a  natural  sense,  is  not  only 
meant  to  act  in  the  character  of  a  false  witness,  but  also  to  lie 
and  to  defame.  By  bearing  false  witness,  in  a  spiritual  sense, 
is  meant,  to  assert,  and  to  persuade  others,  that  what  is  false 
is  true,  and  that  what  is  evil  is  good,  and  vice  versd  ;  but  in 
the  supreme  sense,  by  bearing  false  witness,  is  meant  to  blas 
pheme  the  Lord  and  the  Word.  These  are  what  constitute  the 
bearing  of  false  witness  in  a  threefold  sense  ;  and  they  make  a 
239 


87 91  THE   DOCTRINE  OF    LIFE 

one  with  the  man  who  acts  as  a  false  witness,  tells  a  lie,  and 
defames  his  neighbour,  as  may  appear  from  what  was  shewn 
in  the  Doctrine  concerning  the  Sacred  Scripture,  in  relation  to 
the  threefold  sense  of  all  that  is  contained  in  the  Word,  n.  5 — 
7,  &c.,  and  n.  57. 

88.  Inasmuch  as  a  lie  and  truth  are  two  opposites,  it  follows, 
that  so  far  as  any  one  shuns  a  lie  as  sin,  so  far  he  loves  truth. 

89.  So  far  as  any  one  loves  truth,  so  far  he  is  desirous  of 
knowing  it,  and  so  far  he  is  affected  when  he  finds  it ;  nor  can 
any  other  attain  unto  wisdom  :  and  so  far  as  he  loves  to  do  the 
truth,  so  far  he  is  made  sensible  of  the  pleasantness  \_amoenitas] 
of  the  light  in  which  the  truth  is.     It  is  similar  to  the  subjects 
spoken  of  above  ; — as  with  sincerity  and  justice  with  him  who 
shuns  thefts  of  every  kind ;  with  chastity  and  purity  with  him 
who  shuns  adulteries  of  every  kind  ;  and  with  love  and  charity 
with  him  who  shuns  murders  of  every  kind,  &c.     But  he  who 
is  in  their  opposites,  knows  nothing  concerning  them,  although 
they  contain  every  thing. 

90.  It  is  truth'  which  is  meant  by  the  seed  in  the  field,  con 
cerning  which  the  Lord  speaks  in  these  words  :  "A  sower  went 
out  to  sow. — And  as  he  sowed,  some  fell  by  the  way-side,  and 
it  was  trodden  down,  and  the  fowls  of  the  air  devoured  it ;  and 
some  fell   upon  a  rock,  and  as  soon  as  it  was  sprung  up,  it 
withered  away,  because  it  lacked  moisture  ;  and  some  fell  among 
thorns,  and  the  thorns  sprang  up  with  it  and  choked  it ;  and 
other  fell  upon  good  ground,  and  sprang  up,  and  bare  fruit,  a 
hundred    fold"   (Luke  viii.  5 — 8 ;  Matt.  xiii.  3 — 8 ;  Mark  iv. 
3 — 8).     The  sower  here  is  the  Lord,  and  the  seed  is  his  Word, 
consequently  truth  :  the  seed  by  the  way-side  is  with  those  who 
care  nothing  about  truths :  the  seed  on  a  rock  is  with  those 
who  are  concerned  about  truth,  but  not  for  its  own  sake, — thus 
not  interiorly  ;  the  seed  among  thorns  is  with  those  who  are  in 
the  concupiscences  of  evil ;  but  the  seed  in  the  good  ground  is 
with  those  who  from  the  Lord  love  the  truths  which  are  in  the 
Word,  and  practise  them  in  dependence  on  him, — thus  bearing 
fruit.     That  this  is  the  meaning  of  the  parable  appears  from 
the   Lord's  explication   of  it    (Matt.   xiii.  19 — 23  ;'  Mark  iv. 
14 — 20;  Luke  viii.   11 — 15).     Hence  it  is  evident,  that  the 
truth  of  the  Word  cannot  take  root  with  those  who  care  nothing 
about  truth ;  nor  with  those  who  love  truth  outwardly  and  not 
inwardly  ;  norwith  those  who  are  in  the  concupiscences  of  evil; 
but  with  those  in  whom  the  concupiscences  of  evil  are  dispersed 
by  the  Lord     In  these  last,  the  seed,  that  is,  the  truth,  is  rooted 
in  their  spiritual  mind.     Concerning  which,  see  above,  n.  86. 

91.  It  is  a  common  opinion  at  this  day,  that  salvation  con- 
gists  in  believing  this  or  that  doctrine  of  the  church,  and  not  in 
doing  the  commandments  of  the  decalogue  (which  are,  not  to 
kill,  not  to  commit  adultery, not  to  steal,  not  to  bear  false  witness, 

240 


FOK  THE  NEW  JEKUSAI  EM.  0  1 03 

r,.)th  ina  confined  and  extended  sense):  for  it  is  urged,  that 
works  are  not  regarded,  but  faith  from  God  :  when,  in  fact,  so 
far  as  any  one  is  in  those  evils,  so  far  he  is  without  faith.  As 
was  shewn  above,  n.  42 — 52.  Consult  your  reason,  and  consider 
well,  whether  any  murderer,  adulterer,  thief,  and  false  witness, 
so  long  as  he  is  in  the  concupiscence  of  such  evils,  can  have 
faith ;  and  further,  whether  the  concupiscence  of  such  evils 
can  possibly  be  otherwise  dispersed  than  by  not  willing  to  do 
them  because  they  are  sins,  that  is,  because  they  are  infernal 
and  diabolical:  wherefore,  whosoever  supposes,  that  salvation 
consists  in  believing  this  or  that  doctrine  which  the  church 
teaches,  and  is  still  an  evil-doer,  must  needs  come  under  the 
description  of  that  foolish  one  mentioned  by  the  Lord  in  Matthew 
(vii.  26).  Such  a  church  is  thus  described  in  Jeremiah  :  u  Stand 
in  the  gate  of  the  house  of  Jehovah,  and  proclaim  there  tin- 
word  : — Thus  s,aith  Jehovah  of  hosts  the  God  of  Israel,  Amend 
your  ways  and  your  doings: — Trust  ye  not  in  lying  words. 
saying,  The  temple  of  Jehovah,  the  temple  of  Jehovah,  rlu> 
temple  of  Jehovah,  are  these. — Will  ye  steal,  murder,  an  1 
commit  adultery,  and  swear  falsely, — and  come  and  stand  befoiv 
me  in  this  house,  which  is  called  by  my  name,  and  say,  We  arc 
delivered,  to  do  all  these  abominations?  Ts  this  house  become 
a  den  c('  robbers? — Behold,  even  I  have  seen,  saith  Jehovah" 
(vii.  2-  4,  9—11). 

XII     IT   IS   NOT   POSSIBLE   FOR  ANY   ONE   TO    SHUN   EVILS   AS    SINS,  So 
AH    TO    HOLD   THEM    INWARDLY    IN  AVERSION,  EXCEPT   BY  COMBATS 
.  AQAINST  THEM. 

92.  Every  one,  may  know  from  the  Word  and  from  doctrine 
thence  derived,  that  the  proprium,  [or  selfhood,]  of  man,  is  evil 
from  his  birth,  and  that  it  is  in  consequence  of  this  that  from 
an  innate  concupiscence,  he  loves  evils,  and  is  led  into1  them,  sn 
that  he  wills  to  revenge,  to  defraud,  to  defame,  and  to  commit 
adultery  ;  and  in  case  he  does  not  think  that  they  are  sins, 
and  resist  them  on  that  account,  he  commits  them  as  often  a* 
opportunity  offers,  and  when  his  interest  and  reputation  are  mt 
endangered.     Hence  it  is  that  man,  does  those  things  from 
delight,  if  destitute  of  religion. 

93.  Inasmuch  as  \\i\sproprium.  [or  selfhood,]  of  man,  con 
stitutes  the  first  root  of  his  life,  it  is  evident  what  sort  of  a  tree 
man  would  become,  if  that  root  were  not  extirpated,  and  a  new 
one  implanted  :  he  would  be  a  rotten  tree,  of  which  it  is  said, 
that  it  is  to  be  cut  down  and  cast  into  the  fire  (Matt.  iii.  10; 
vii.  19).     This  root  is  not  removed,  and  a  new  one  implanted  in 
its  stead,  unless  man  regards  the  evils,  which  constitute  the  root, 
as  destructive  to  his  soul,  and  wishes  on  that  account  to  alienate 
himself  from  them  :  but  inasmuch  as  they  are  of  his  proprium. 

241  a 


93 99  THE  DOCTRINE  OF  LIFE 

and  consequently  delightful,  he  cannot  effect  their  removal  but 
with  a  degree  of  unwillingness,  and  of  struggle  against  them, — 
thus  of  combat. 

94.  Every  one  who  believes  that  there  is  a  hell  and  a  heaven, 
and   that  heaven  is  eternal  felicity,  and  that  hell  is  eternal 
misery  ;  and  who  further  believes,  that  those  who  commit  evil 
go  to  hell,  and  those  who  do  good,  to  heaven, — is  brought  into 
a  state  of  combat :  and  he  who  combats,  acts  from  an  interior 
principle,  and  in  opposition  to  that  concupiscence  which  consti 
tutes  the  root  of  evil ;  for  whosoever  combats  against  any  thing, 
does  not  will  it, — and  to  have  concupiscence  is  to  will.     Hence 
is  it  evident,  that  the  root  of  evil  can  only  be  removed  by  combat 
against  it. 

95.  So  far,  therefore,  as  any  one  fights  against  evil,  and 
thereby  removes  it,  so  far  good  succeds  in  its  place,  and  from 
good  only  he  looks  evil  in  the  face,  and  then  sees  it  to  be  infernal 
and  horrible ;  and  because  it  is  so,  he  not  only  shuns  it,  but 
also  holds  it  in  aversion,  and  at  length  abominates  it. 

96.  The  man  who  fights  against  evils,  must  needs  combat  as 
from  himself;  otherwise  he  does  not  fight,  but  stands  like  an 
automation,  seeing  nothing  and  doing  nothing;  and  from  the 
evil  [in  which  he  is]  he  continually  thinks  in  favour  of  evil,  and 
riot  against  it.     But  still  it  is  well  to  be  known  that  the  Lord 
alone  fights  in  man  against  evils,  and  that  it  only  appears  to 
man  as  if  he  fought  from  himself,  and  that  the  Lord  is  willing 
it  should  so  appear,  inasmuch  as  without  such  appearance  there 
could  be  no  combat, — consequently  no  reformation. 

97.  Such  combat  is  not  grievous,  except  to  those  who  have 
given  up  the  reins  to  their  concupiscences,  and  have  deliberately 
indulged  them,  and  also  to  those  who  have  confirmed  themselves 
in  the  rejection  of  the  holy  things  of  the  Word  and  of  the  church. 
To  others  it  is  not  grievous  ;  and  should  they  resist  evils  in 
intention  only  once  in  a  week,  or  a  fortnight,  they  will  perceive 
a  change. 

98.  The  Christian  church  is  called  the  church  militant,  and 
it  cannot  be  called  militant  except  as  fighting  against  the  devil, 
consequently  against  the  evils  which  are  from  hell ; — hell  is  the 
devil.      This  combat  consists  in  the  temptation  which  every 
member  of  the  church  endures. 

99.  The  Word  in  many  places  treats  of  combats  against 
evils,  which  are  temptations ;    such  are  understood  by  these 
words  of  the  Lord  :  "  Verily,  I  say  unto  you,  except  a  corn 
of  wheat  fall  into  the  ground  and  die,  it  abideth  alone,  but 
if  it  die,  it  bringeth  forth  much  fruit"  (John  xii.  24)  :  and  also 
by  these  :  "  Whosoever  will  come  after  me,  let  him  deny  him 
self,  and  take  up  his  cross,  and  follow  me.     Whosoever  will 
save  his  life  shall  lose  it ;  but  whosoever  shall  lose  his  life  for 
my  sake  and  the  gospel's,  the  same  shall  save  it"  (Murk  viii, 

$42 


FOR   THE    NEW    JERUSALEM.  99 101 

34,  35) :  by  the  cross  is  understood  temptation  ;  as  also  in 
Matt.  x.  38  ;  xvi.  24 :  Mark  x.  21  ;  Luke  xiv.  27  ;  by  his  lite  is 
meant  the  lite  of  man's propriitm  or  selfhood  ;  as  also  in  Matt. 
x.  39  ;  xvi.  25  ;  Luke  ix.  24 ;  and  particularly  John  xii.  25 ; 
which  is  also  the  life  of  the  flesh  that  "  protitetli  nothing"  (John 
vi.  63).  Concerning  combats  against  evils,  and  victories  over 
them,  the  Lord  speaks  to  the  churches  in  the  Revelation  ;  as  to 
the  church  in  Ephesus  :  "To  him  that  overcometh  will  I  give  to 
eat  of  the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of 
God"  (Rev.  ii.  7) :  to  the  church  in  Smyrna :  "  He  that  over 
cometh  shall  not  be  hurt  of  the  second  death"  (Rev.  ii.  11) :  to 
the  church  in  Pergamos :  "To  him  that  overcometh  will  1  give 
to  eat  of  the  hidden  manna,  and  will  give  him  a  white  stone, 
and  in  the  stone  a  new  name  written,  which  no  one  knoweth, 
saving  he  that  receiveth  it"  (Rev.  ii.  17) :  to  the  church  in  Thy- 
atira:  "  He  that  overcometh,  and  keepeth  my  works  unto  the 
end.  to  him  will  I  give  power  over  the  nations,  and  I  will  give 
him  the  morning  star"  (Itev.ii.  26,28) :  to  the  church  in  Sardis  : 
"  He  that  overcometh,  the  same  shall  be  clothed  in  white  rai 
ment"  (Rev.  iii.  5) :  to  the  church  in  Philadelphia :  "  Him  that 
overcometh  will  1  make  a  pillar  in  the  temple  of  my  God, — and 
I  will  write  upon  him  the  name  of  my  God,  and  the  name  of 
the  city  of  my  God,  the  New  Jerusalem,  which  cometh  down 
out  of  heaven  from  God — and  my  new  name"  (Rev.  iii.  12) : 
and  to  the  church  in Laodicea :  "To  him  that  overcometh,  will 
I  grant  to  sit  with  me  in  my  throne"  (Rev.  iii.  21). 


.    MAN   OUGHT   TO    SHUN   EVILS  AS    SINS,  AND  TO  COMBAT  AGAINST 
THEM,    AS    FROM    HIMSELF. 


100.  Those  combats,  which  are  temptations,  may  be  seen 
particularly  treated  of  in  the  work  On  the  New  Jerusalem  and 
its  Heavenly  Doctrine,  published  in  London  in  1758  from  n. 
187 — 201.  .  Whence  they  are,  and  their  nature,  may  be  seen, 
n.  196,  197.     How  and  when  they  occur,  n.  198.     What  good 
they  effect,  n.  199.     That  the  Lord  combats  for  man,  n.  200. 
Concerning  the  Lord's  combats  or  temptations,  n.  201. 

101.  It  is  of  divine  order  that  man  should  act  from  freedom 
according  to  reason,  since  to  act  from  freedom  according   to 
reason  is  to  act  from  himself.    Nevertheless,  these  two  faculties, 
freedom  and  reason,  are  not  of  man's  proprium,  but  are  of  the 
L  rd  within  him:  and  so  far  as  he  is  a  man,  they  are  not  taken 
a\vay  from  him,  because  without  them  he  could  not  be  reformed : 
for  he  could  not  do  the  work  of  repentance,  he  could  not  tight 
against  evils,  and  afterwards  bring  forth  fruits  worthy  of  repent 
ance.     Now  since  freedom  and  reason  are  with  man  from  the 

243 


101 104:  THE   DOCTRINE   OF   LIFE 

Lord,   and  man  acts  from  them,  it  follows,  that  he  does  not  act 
from  himself,  but  as  from  himself.* 

102.  The  Lord  loves  man,  and  wills  to  dwell  with  him :  yet 
he  cannot  love  him  and  dwell  with  him,  unless  he  is  received 
and  loved  reciprocally; — thence,  and  not  otherwise, there  is  con 
junction.  For  this  cause  the  Lord  has  given  freedom  and  reason 
to  man  ;  freedom,  to  think  and  will  as  from  himself,  and  reason, 
according  to  which  [he  may  think  and  will].    It  is  not  possible 
to  love  any  one  and  to  be  conjoined  with  any  one,  with  whom 
there  is  no  reciprocation,  neither  is  it  possibe  to  enter  into  and 
remain  with  any  one  with  whom  there  is  no  reception.  Inasmuch 
as  receptivity  and  reciprocality  are  in  man  from  the  Lord,  there 
fore  the  Lord  says,  "  Abide  in  me,  and  I  in  you"  (John  xv.  4). 
"'  He  that  abideth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fruit"  (John  xv.  5).     "  At  that  day  ye  shall  know  that — 
ye  are  in  me,  and  I  in  you"  (John  xiv.  20).     That  the  Lord  is 
in  the  truths  and  in  the  goods  which  man  receives,  and  which 
abide  with  him,  he  also  teaches  in  these  words :  "  If  ye  abide  in 
me,  and  my  words  abide  in  yon. — If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love"  (John  xv.  7, 10).    "  He  that  hath  my 
commandments,  and  keepeth  them,  he  it  is  that  loveth  me, — 
and  I  will  love  him, — and  will  make  my  abode  with  him"  (John 
xix.  21,  23).     Thus  the  Lord  dwells  in  his  own  with  man,  and 
man  in  those  things  which  are  from  the  Lord,  and  thus  in  the 
Lord. 

103.  Now  as  there  is  with  man,  from  the  Lord,  this  power 
of  yielding  or  withholding  reciprocation  and  thence  mutual 
'"love],  therefore  the  Lord  directs,  that  man  should  repent;  and 
this  no  one  can  do,  but  as  from  himself:  "Jesus  said,  Except 
ye  repent,  ye  shall  all  perish"  (Luke  xiii.  3,  5).     Jesus  said, 
"The  kingdom  of  God  is  at  hand;  repent  ye,  and  believe  the 
Gospel"  (Mark  i.  15).     Jesus  said:  "I  come — to  call  sinners  to 
repentance"  (Luke  v.  32).    "  Jesus  said  to  the  churches,  Repent" 
(Rev.  ii.  5,  16,  21,  22;  iii.  3);  also,  "They  repented  not  of 
their  deeds"  (Rev.  xvi.  11). 

104.  Because  there  is  with  man  from  the  Lord  this  power  of 
yielding  or  withholding  reciprocation,  and  thence  mutual  [love], 
therefore  the  Lord  enjoins,  that  man  should  do  the  command 
ments,  and  should  bring  forth  fruits;  as  in  these  words:  "Why 
call  ye  me  Lord,  Lord,  and  do  not  the  things  that  I  say?" 
(Luke  vi.  46 — 49).     "  If  ye  know  these  things,  happy  are  ye  if 
ye  do  them"  (John  xiii.  17).     "  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you"  (John  xv.  14).     "  Whosoever  shall 
do  and  teach  the  same,  shall  be  called  great  in  the  kingdom  of 
the  heavens"  (Matt.  v.  19).    "Whosoever  heareth  these  sayings 

*  That  man  has  freedom  from  the  Lord,  may  be  seen  above,  n.  19,  20;  and  in 
the  Treatise  on  Henoen.  and  flell,  n.  539 — 596,  597 — fi03.  What  freedom  is,  may 
be  seen  in  the  Ne-.u  Jerusalem  and  its  Heavenly  Doctrine,  n.  141 — 149. 

244 


FOR   THE    NEW    JERUSALEM.  104  -  108 

of  mine  and  doeth  them,  I  will  liken  him  unto  a  wise  man" 
(Matt.  vii.  24).  "bring  forth  fruits  meet  for  repentance*'  (Matt. 
iii.  8).  "Make  the  tree  good  and  its  fruit  good"  (Matt.  xii.  33). 
"The  kingdom  shall  be  —  given  to  a  nation  bringing  forth  the 
fruits  thereof"  (Matt.  xxi.  43).  "  Every  tree  that  bringeth  not 
forth  e:ood  fruit,  is  hewn  down  and  cast  into  the  fire"  (Matt.  vii. 
19).  Not  to  mention  many  other  passages  of  a  like  nature  ; 
from  which  it  is  evident,  that  man  ought  to  do  good  from  himself, 
but  by  the  Lord's  power,  which  he  should  implore  ;  and  this  is 
to  do  good  as  from  himself. 

105.  Inasmuch  as  there  is  with  man  from  the  Lord  this 
power  of  yielding  or  withholding  reciprocation  and  thence  mutual 
[love],  therefore  man  will  render  an  account  of  his  works,  and 
be  recompensed  according  to  them;  for  the  Lord  says,  "The 
Son  of  Man  shall  come,  —  and  reward  every  one  according  to  his 
works"  (Matt.  xvi.  27).  "They  that  have  done  good  shall  come 
forth  to  the  resurrection  of  life,  and  they  that  have  done  evil  to 
the  resurrection  of  damnation"  (John  v.  29).     "Their  works  do 
follow  them"  (Rev.  xiv.  13).  All  were  judged  according  to  thir 
works  (Rev.  xx.  13).     "Behold  I  come,  and  my  reward  is  with 
me,  to  give  to  every  one  according  as  his  work  shall  be"  (Rev. 
xxii.  12).    If  there  were  no  reciprocality  with  man,  there  could 
be  no  imputation. 

106.  Because  reception   and   reciprocality  are   with   man, 
therefore  the  church  teaches,  that  man  should  examine  himself, 
confess  his  sins  belore  God,  desist  from  them,  and  lead  a  new 
life.    That  this  is  taught  by  every  church  in  Christendom,  may 
be  seen  above,  n.  3  —  8. 

107.  If  man  had  not  had  receptivity  and  thence  thought  as 
from  himself,  nothing  could  have  been  said  to  him  about  faith, 
for  neither  is  faith  from  man.     Without  these  man  would  be 
like  chaff  in  the  wind,  and  would  stand  as  though  he  were  in 
animate,  with  his  mouth  open  and  his  hands  hanging  down 
waiting  for  influx,  thinking  nothing,  and  doing  nothing  in  the 
things  which  concern  his  salvation.     He  has  indeed  no  active 
power  in  those  things  from  himself,  but  still  he  has  a  power  of 
re-acting  as  from  himself. 

But  these  things  will  be  placed  in  a  still  clearer  light  in  the 
Treatises  concerning  Angelic  Wisdom. 


XIV.       IF    ANY    ONE     SHUNS    EVILS     FOR    ANY    OTHER    REASON 

BECAUSE  THEY  ARE  SINS,  HE  DOES  NOT  SHUN  THEM,  BUT 
ONLY  PREVENTS  THEIR  APPEARING  BEFORE  THE  EYES  OF  THE 
WORLD. 

108.  THERE  are  moral  men  who  keep  the  commandments 
of  the  second  table  of  the  decalogue,  being  guilty  neither  of 
theft,  nor  of  blasphemy,  nor  of  revenge,  nor  of  adultery  ;  and 
245 


109 111  THE   DOCTRINE   OF  LIFE 

such  of  them  as  persuade  themselves  that  such  things  are  evil, 
because  they  are  hurtful  to  the  common  good  of  the  state,  and 
thereby  contrary  to  the  laws  of  humanity,  also  live  in  the  ex 
ercise  of  charity,  sincerity,  justice,  and  chastity.  But  if  they 
practise  these  goods,  and  shun  those  evils,  only  because  they 
are  evils,  and  not  at  the  same  time  because  they  are  sins,  they 
are  still  merely  natural  man,  and  with  merely  natural  men  the 
root  of  evil  remains  ingrafted,  and  is  not  removed  ;  wherefore 
the  good  actions  which  they  perform  are  not  good,  because  they 
proceed  from  themselves. 

109.  A  natural  moral  man  may  appear  before  men  in  the 
world  altogether  like  the  spiritual  moral  man,  but  not  before 
the  angels  in  heaven;  for  before  the  angels  in  heaven,  if  he  be 
principled  in  what  is  good,  he  appears  as  an  image  of  wood, 
and  if  he  be  principled  in  what  is  true,  as  an  image  of  marble 
in  which  is  no  life: — it  is  otherwise  with  the  spiritual  moral 
man :  for  the  natural  moral  man  is  externally  moral,  and  the 
spiritual  moral  man  is  internally  moral,  and  what  is  external 
without  what  is  internal  is  not  alive :  it  lives  indeed,  but  not 
the  life  which  is  called  life. 

110.  The  concupiscences  of  evil,  which  form  the  interiors  of 
man  from  his  birth,  are  not  removed  except  by  the  Lord  alone: 
for  the  Lord  flows  in  from  what  is  spiritual  into  what  is  natural ; 
whereas  man  of  himself  enters  from  what  is  natural  into  what 
is  spiritual,  and  this  influx  is  contrary  to  order,  and  does  not 
operate  upon  concupiscences  to  the  removal  of  them,  but  incloses 
them  more  and  more  closely  in  proportion  as  it  confirms  itself: 
and  since  hereditary  evil  thus  lies  concealed  and  shut  up,  after 
death,  when  man  becomes  a  spirit,  it  bursts  the  covering  within 
which  it  was  concealed  in  the  world,  and  breaks  out,  like  the 
discharge  from  an  ulcer  which  had  been  only  superficially  healed. 

111.  There  are  various  and   manifold  causes  operating  to 
render  man  moral  in  an  external  form ;  but  if  he  be  not  also 
moral  in  an  internal  form,  he  is  still  not  moral.    As  for  example  : 
If  any  one  abstain  from  adultery  and  fornication  through  fear 
of  the  civil  law  and  its  penalties; — through  fear  of  the  loss  of 
reputation,   and  thence  of  honour ; — through  fear  of  diseases 
which  may  be  thereby  contracted  ; — through  fear  of  family  broils 
from  his  wife,  and  consequent  disturbance  of  his  tranquillity ; 
— through  fear  of  revenge  from  the  husband  or  his  connections ; 
— from  poverty  or  avarice  ; — from  imbecility  arising  either  from 
disease  or  abuse,  or  from  age,  or  from  impotence;  yea,  if  he  abstain 
from  them  from  any  natural  or  mora.1  law,  and  not  at  the  same 
time  from  a  spiritual  law,  he  is  still  inwardly  an  adulterer  and 
fornicator  :  for  he  still  believes  that  they  are  not  sins,  and  con 
sequently  he  does  not  make  them  unlawful  in  his  spirit  before 
God,  and  thus  in  spirit  he  commits  them,  although  not  before 
the  world  in  the  body ;  wherefore  after  death,  when  he  becomes 

246 


FOR  THE  NEW  JERUSALEM.          Ill 114 

A  spirit,  lie  speaks  openly  in  favour  of  them.  Hence  it  is  evi 
dent,  that  a  wicked  person  may  shun  evils  as  being  hurtful,  but 
that  none  but  a  Christian  can  shun  evil  as  sins. 

112.  The   case  is  similar   in   respect  to  thefts  and   frauds 
of  every  kind ; — witli  every  kind  of  murder  and  revenge,  and 
with  every  kind  of  false  witness  and  lies.    No  one  can  be  cleansed 
and  purified  from  them  of  himself:  for  there  are  infinite  con 
cupiscences  inherent  in  every  one  of  those  evils,  which  man 
Bees  not  but  as  one  uncompounded  thing,  whereas  the  Lord 
sees  the  smallest  unit  [singularissima]  in  every  series.     In  a 
word,  man  cannot  regenerate  himself,  that  is,  form  in  himself  a 
new  heart  and  a  new  spirit,  but  the  Lord  alone  [can  do  this]  : 
who  is  himself  the  Reformer  and  Regenerator.     Wherefore  if 
man  wills  to  make  himself  anew  from  his  own  prudence  and 
intelligence,  it  is  only  like  a  covering  deformed  face  with  paint, 
and  anointing  a  part  affected  with  inward  rottenness  with  a 
cleansing  ointment. 

113.  Therefore  the  Lord  says   in    Matthew,  "  Thou   blind 
Pharisee,  cleanse  first  that  which  is  within  the  cup  and  platter, 
that  the  outside  of  them  may  be  clean  also"  (xxiii.  26).     And  in 
Isaiah  :  "  Wash  you,  make  you  clean,  put  away  the  evil  of  your 
doings  from   before  mine  eyes,  cease  to  do  evil:"  and   then 
"  though  your  sins  be  as  scarlet,  they  shall  be  white  as  snow  ; 
though  they  be  red  like  crimson,  they  shall  be  as  wool"  (i.  16, 
18). 

114.  To  what  has  been  said  above,  let  these  remarks  be 
added  :  I.  That  Christian  charity,  with  every  one,  consists  in 
his  performing  faithfully  the  duties  of  his  calling:  for  thus  if, 
he  shuns  evils  as  sins,  he  daily  does  what  is  good,  and  is  himself 
his  own  particular  use  in  the  common  body  :  thus  also  the  com 
mon  good  is  provided  for,  and  that  of  each  individual  in  parti 
cular.  II.  That  other  works  are  not  properly  works  of  charity, 
but  are  either  its  signs,  or  benefits,  or  debts. 


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